His Word Today

“I desire then that in every place the men should pray, lifting holy hands without anger or quarreling;” (1 Timothy 2:8 (ESV)

For the next several days, we will present several essays on the importance and discipline of prayer. Today’s excerpt is from The Secret Key to Heaven by Puritan Thomas Brooks (1608-1680).  

Dear friends, the following discourse on closet prayer I heartily recommend to your serious perusal. I have many reasons to hope, that when you have once read it over, you will be more in love with closet prayer than ever, and that you will set a higher price upon closet prayer than ever, and that you will make a better and fuller improvement of closet prayer than ever yet you have done. Consider what I say in my epistle to the reader, and labor so to manage this little treatise, which now I put into your hands, that God may be glorified, your own souls edified, comforted, and encouraged in the ways of the Lord, and that you may be “my crown and joy, in the great day of our Lord Jesus,” 1 Thes. 2:19-20.

Christian Reader—The epistle dedicatory being so large, I shall do little more than give you the grounds and reasons of sending forth this little piece into the world, especially in such a day as this is. Now, my reasons are these:

1. First, because God by his present dispensations calls more loudly for closet prayer now, than he has done in those last twenty years that are now passed over our heads. See more of this in the 16th argument for closet prayer.

2. Secondly, because I have several reasons to fear that many Christians do not clearly nor fully understand the necessity, excellency, and usefulness of this subject, and that many, oh that I could not say any, live in too great a neglect of this indispensable duty; and that more than a few, for lack of light, err in the very practice of it.

3. Thirdly, for the refreshing, support, and encouragement of all those churches of Christ that walk in the fear of the Lord, and in the comforts of the Holy Spirit, etc., especially that particular church to whom I stand related.

4. Fourthly, to preserve and keep up the power of religion and godliness both in men’s houses, hearts, and lives. The power of religion and godliness lives, thrives, or dies, as closet prayer lives, thrives, or dies. Godliness never rises to a higher pitch than when men keep closest to their closets, etc.

5. Fifthly, because closet prayer is a most sovereign remedy, a most precious antidote of God’s own prescribing, against the plague that now rages in the midst of us, 1 Kings 8:37-39, etc.

6. Sixthly, because every man is that really which he is secretly. Never tell me, how handsomely, how neatly, how bravely, this or that man acts his part before others; but tell me, if you can, how he acts his part before God in his closet; for the man is that certainly, which he is secretly. There are many who sweat upon the stage that are cold in their closets.

7. Seventhly, though many worthies have done worthily upon all other parts of prayer—yet there are none either of a former or later date, that have fallen under my eye, who have written any treatise on this subject. I have not a little wondered that so many eminent writers should pass over this great and princely duty of closet-prayer, either with a few brief touches, or else in a very great silence. If several Bodies of Divinity are consulted, you will find that all they say clearly and distinctly as to closet-prayer, may be brought into a very narrow compass, if not into a nutshell. I have also inquired of several old disciples, whether among all the thousand sermons that they have heard in their days, that ever they have heard one sermon on closet-prayer? and they have answered, No. I have also inquired of them, whether ever they had read any treatise on that subject? and they have answered, No. And truly this has been no small encouragement to me, to make an offer of my mite; and if this small attempt of mine shall be so blessed, as to provoke others who have better heads, and hearts, and hands, than any I have, to do Christ and his people more service, in the handling of this choice point in a more copious way than what I have been able to reach unto, I shall therein rejoice.

8. Eighthly, and lastly, That favor, that good acceptance and fair quarter that my other poor labors have found, not only in this nation—but in other countries also, has put me upon putting pen to paper once more; and I hope that the good will of him who “dwelt in the bush,” will rest upon this, as it has to the glory of free grace rested upon my former endeavors. I could add other reasons—but let these suffice.

Good reader, when you are in your closet, pray hard for a poor, weak, worthless worm, that I may be found faithful and fruitful to the death, that so at last I may receive a crown of life. So wishing you all happiness both in this lower and in that upper world, I rest, Yours in our dear Lord Jesus, Thomas Brooks

Soli deo Gloria!

“I desire then that in every place the men should pray, lifting holy hands without anger or quarreling;” (1 Timothy 2:8 (ESV)

For the next several days, we will present several essays on the importance and discipline of prayer. Today’s excerpt is from A Simple Way to Pray by Martin Luther.

I will tell you as best I can what I do personally when I pray. May our dear Lord grant to you and to everybody to do it better than I! Amen.

First, when I feel that I have become cool and joyless in prayer because of other tasks or thoughts (for the flesh and the devil always impede and obstruct prayer), I take my little psalter, hurry to my room, or, if it be the day and hour for it, to the church where a congregation is assembled and, as time permits, I say quietly to myself and word-for-word the Ten Commandments, the Creed, and, if I have time, some words of Christ or of Paul, or some psalms, just as a child might do.

It is a good thing to let prayer be the first business of the morning and the last at night. Guard yourself carefully against those false, deluding ideas which tell you, “Wait a little while. I will pray in an hour; first I must attend to this or that.” Such thoughts get you away from prayer into other affairs which so hold your attention and involve you that nothing comes of prayer for that day.

It may well be that you may have some tasks which are as good or better than prayer, especially in an emergency. There is a saying ascribed to St. Jerome that everything a believer does is prayer and a proverb, “He who works faithfully prays twice.” This can be said because a believer fears and honors God in his work and remembers the commandment not to wrong anyone, or to try to steal, defraud, or cheat. Such thoughts and such faith undoubtedly transform his work into prayer and a sacrifice of praise.

On the other hand, it is also true that the work of an unbeliever is outright cursing and so he who works faithlessly curses twice. While he does his work, his thoughts are occupied with a neglect of God and violation of his law, how to take advantage of his neighbor, how to steal from him and defraud him. What else can such thoughts be but out and out curses against God and man, which makes one’s work and effort a double curse by which a man curses himself. In the end they are beggars and bunglers. It is of such continual prayer that Christ says in Luke 11, “Pray without ceasing,” because one must unceasingly guard against sin and wrong-doing, something one cannot do unless one fears God and keeps his commandment in mind, as Psalm 1 says, “Blessed is he who meditates upon his law, day and night.”

Yet we must be careful not to break the habit of true prayer and imagine other works to be necessary which, after all, are nothing of the kind. Thus, at the end we become lax and lazy, cool and listless toward prayer. The devil who besets us is not lazy or careless, and our flesh is too ready and eager to sin and is disinclined to the spirit of prayer.

When your heart has been warmed by such recitation to yourself and is intent upon the matter, kneel or stand with your hands folded and your eyes toward heaven and speak or think as briefly as you can:

 O Heavenly Father, dear God, I am a poor unworthy sinner. I do not deserve to raise my eyes or hands toward thee or to pray. But because thou hast commanded us all to pray and hast promised to hear us and through thy dear Son Jesus Christ hast taught us both how and what to pray, I come to thee in obedience to thy word, trusting in thy gracious promise. I pray in the name of my Lord Jesus Christ together with all thy saints and Christians on earth as he has taught us: Our Father who art, etc., through the whole prayer, word for word.

May the Lord’s truth and grace be found here. Have a prayerful day in the Lord.

Soli deo Gloria!

“I desire then that in every place the men should pray, lifting holy hands without anger or quarreling;” (1 Timothy 2:8 (ESV)

The Apostle Paul’s instructions to his young protégé Timothy continue with the discipline and practice prayer. What counsel did the apostle give to this young pastor?

First, pastors and a congregation should pray for government leaders, regardless of whether they agree with these leaders or not. God has purposefully and providentially placed leaders into these government positions. It is a good thing to pray they will honor the Lord who sovereignly placed them in these positions (Dan. 2:20-23; Rom. 13:1-7).

Second, prayer has the goal and purpose of God’s people leading a peaceful and quiet life characterized by godliness and dignity. Rather than believers in Christ seeking to overthrow a government, God’s people are to submit to this God ordained authority, unless the government’s desires and commands to Christians promote disobedience to the Lord (Acts 4:13-22; I Peter 2:13-25).

Third, prayer pleases God. This should not surprise us. He especially delights in all kinds of people being saved and coming to a knowledge of the truth. This is why God called Paul not only into a covenant relationship with Him, but also into full-time ministry.  

Fourthly, in today’s text Paul expressed the sincere desire for prayer to occur anywhere a believer in Christ lived and worked. The word desire (Βούλομαι; boulomai) is a different Greek word from what Paul used in I Timothy 2:4. However, though it is a different word it carries the same meaning as in 2:4. Paul took great joy and pleasure in God’s people praying.

The phrase should pray (προσεύχεσθαι; proseuchesthai) is a present, personal, and infinitive verb. It means to continually and personally intercede on behalf of someone before the Lord.

This discipline of prayer should occur in every place (παντὶ τόπῳ; panti topo). This refers to all types of locations and all sorts of occasions. No matter the geography or time frame, prayers should be invoked on behalf of others and before the One, True God who answers prayers. With the holiday season upon us, what an opportunity we have to pray when gathering with friends and family.

Paul instructed prayer to involve the lifting of holy hands. This refers to a morally pure and consecrated posture in approaching the Lord. Such moral, pure and consecrated prayer must be absent of anger and quarreling between fellow believers.

“Paul is not emphasizing a specific posture necessary for prayer, but a prerequisite for effective prayer (cf. Ps. 66:18). Though this posture is described in the OT (1 Kings 8:22; Ps. 28:2; 63:4; 134:2), so are many others. The Greek word for “holy” means “unpolluted” or “unstained by evil.” “Hands” symbolize the activities of life; thus “holy hands” represent a holy life. This basis of effective prayer is a righteous life (James 5:16),” explains Dr. John MacArthur. “Anger” and righteousness are mutually exclusive (James 1:20; cf. Luke 9:52–56). “Quarreling” refers to a hesitant reluctance to be committed to prayer.”

John Calvin states, “I wish therefore that men may pray This inference depends on the preceding statement; for, as we saw in the Epistle to the Galatians, we must receive “the Spirit of adoption,” in order that we may call on God in a proper manner. Thus, after having exhibited the grace of Christ to all, and after having mentioned that he was given to the Gentiles for the express purpose, that they might enjoy the same benefit of redemption in common with the Jews, he invites all in the same manner to pray; for faith leads to calling on God. The material argument holds good, from faith to prayer, and from prayer to faith, whether we reason from the cause to the effect, or from the effect to the cause. This is worthy of observation, because it reminds us that God reveals himself to us in his word, that we may call upon him; and this is the chief exercise of faith.”  

The daily practice of reading, meditating and applying God’s Word in our lives results in the daily practice of prayer. May we each continue to discipline ourselves for this daily consecration. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁴ The Lord God said to the serpent, “Because you have done this,
cursed are you above all livestock and above all beasts of the field;
on your belly you shall go, and dust you shall eat all the days of your life.
¹⁵ I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” (Genesis 3:14-15)

The Messiah was to be born from the seed of a woman. That is to say, He was to be virgin born! The first biblical text to proclaim this is admittedly rather cryptic. It is found in Genesis 3:14-15 which says, “So the LORD God said to the serpent: Because you have done this, you are cursed more than all cattle, and more than every beast of the field; on you belly you shall go, and you shall eat dust all the days of your life. And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel.”

Two key Messianic Prophecies from the Prophet Isaiah which parallel Genesis 3:14-15. They are as follows.

• Isaiah 7:13-14 – “Hear now, O house of David! Is it a small thing for you to weary men, but will you weary my God also? Therefore, the Lord Himself will give you a sign: Behold the virgin shall conceive and bear a Son, and shall call His name Immanuel.”
• Isaiah 9:6 – “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called
  Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”

 The question remains as to whether the New Testament teaches that Jesus Christ met the qualification of being born of a virgin? What does the New Testament account of Jesus Christ’s birth have to say? Today, we’ll look at the first NT text which is Matthew 1:18-25.

The text says, “¹⁸ Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. ¹⁹ Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. ²⁰  But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. ²¹ And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins.”²² So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: ²³ “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”²⁴ Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, ²⁵ and did not know her till she had brought forth her firstborn Son. And he called His name Jesus.  

One theologian writes, “Scholars sometimes dispute whether the Hebrew term in Isaiah 7:14 means “virgin” or “maiden.” Matthew is quoting here from the Greek Septuagint (LXX), which uses the unambiguous Greek term for “virgin.”  Thus Matthew, writing under the Spirit’s inspiration, ends all doubt about the meaning of the word in Isaiah 7:14.”

 Dr. John Walvoord writes, “The Child Mary carried in her womb was a unique Child, for He would be a Son whom Joseph should name Jesus for He would save His people from their sins. These words must have brought to Joseph’s mind the promises of God to provide salvation through the New Covenant (Jer. 31:31–37). The unnamed angel also told Joseph that this was in keeping with God’s eternal plan, for the Prophet Isaiah had declared 700 years before that the virgin will be with Child (Matt. 1:23; Isa. 7:14). While Old Testament scholars dispute whether the Hebrew ‘almâh should be rendered “young woman” or “virgin,” God clearly intended it here to mean virgin (as implied by the Gr. word parthenos). Mary’s miraculous conception fulfilled Isaiah’s prophecy, and her Son would truly be Immanuel … God with us. In light of this declaration Joseph was not to be afraid to take Mary into his home (Matt. 1:20). There would be misunderstanding in the community and much gossip at the well, but Joseph knew the true story of Mary’s pregnancy and God’s will for his life.”

Dr. J. Gresham Machen, in his book entitled The Virgin Birth of Christ, explains that, “According to a universal belief of the historic Christian Church, Jesus of Nazareth was born without a human father, being conceived by the Holy Ghost and born of the virgin Mary. It may be held that the Church came to believe in the virgin birth for the simple reason that the virgin birth was a fact; the reason why the creed came to say that Jesus was conceived by the Holy Ghost and born of the virgin Mary is that He was actually so conceived and born.”

When next we meet, we will examine the second significant NT text regarding the virgin birth of Jesus Christ.

May the Lord’s truth and grace be found here.

Soli deo Gloria!    

⁵ For there is one God, and there is one mediator between God and men, the man Christ Jesus, ⁶ who gave himself as a ransom for all, which is the testimony given at the proper time. ⁷ For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.” (1 Timothy 2:5–7 (ESV)

In today’s text, the Apostle Paul inserted another autobiographical section in his letter to Timothy. He previously drew personal application in the importance of the Gospel of Jesus Christ unto salvation (1:12-17). He now stressed the importance of his proclamation of the same Gospel.

The apostle declared the biblical truths of one God and one mediator between God and man, Jesus Christ, Paul then acknowledged God’s divine appointment in sovereignly calling him, the former persecutor of Christ, to be a preacher, apostle, and teacher on behalf of Christ.

To be appointed (ἐτέθην; etethen) means to be placed in a location or to be entrusted with a responsibility. This appointment was an active work of God upon Paul. It was a divine appointment. It was not something Paul sought, but rather a calling God bestowed (2 Tim. 1:11; 2 Peter 2:5).  

“In order that God’s plan for the salvation of men from every tribe and nation (not only from the Jews but also from the Gentiles) might be carried out, Paul had been divinely appointed. He was no usurper, no claimer of authority which was not his by right. He had not forced his way to the front, but had been called to office by no one less than God himself. Moreover, he was God’s chosen vessel “to bear (Christ’s) name before the Gentiles and kings and the children of Israel” (not only before the children of Israel, but also—yes especially—before the Gentiles and kings). He was to be a witness to “all men.” He was sent to the Gentiles to open their eyes, that they might receive remission of sins and an inheritance among them that are sanctified by faith in Christ. All this is plainly stated in Acts 9:15; 22:15, 21; 26:17, 18,” states Dr. William Hendriksen.^[1]

God appointed Paul to be a preacher. A preacher (κῆρυξ; keryx) is a herald or proclaimer. God entrusted Paul with the good news of the Gospel.

“In the ancient world a “herald” was the person who by order of a superior made a loud, public announcement. Thus, in public games it was his function to announce the name and country of each competitor, and also the name, country, and father of the victor. That is the very heart of “preaching,” that is, of “heralding.” Rebels—for sin is rebellion—who had deserved a message of woe receive good tidings of weal. The picture is beautiful. It is not the rebellious city which sends out an ambassador to sue for peace-terms, but the offended King of kings who sends his own herald to proclaim peace through a ransom, and that ransom: the blood of his own dear Son!”^[2]

Not only was Paul a God appointed preacher, but also a God appointed apostle. An apostle (ἀπόστολος; apostolos) was a special messenger.

“Paul had been appointed to be not only a herald but also an apostle, representing Christ, fully clothed with delegated authority over doctrine and conduct, an authority continuing for life and extending over the entire church, wherever it existed on earth. It was in this broad capacity as apostle that Paul was a herald.”^[3]

Thirdly, the Lord appointed Paul to be a teacher (διδάσκαλος; didaskalos). This refers to providing instruction. Biblical instruction is what the apostle had in mind. This teaching ministry was to the Gentiles in union with their faith in Christ and the truth of God.

“Having been appointed to be a herald and apostle, Paul was “a teacher of the Gentiles in (the realm of) faith and truth,” that is, he and his message were used by God as means to bring to the minds and hearts of the Gentiles living faith in the truth of the gospel.”^[4]

Paul wanted the hearers of this letter to know he was telling the truth. Then he wrote he was not lying. It was an emphatic statement regarding his integrity and fidelity to the Gospel.

God calls each believer in Christ to share the Gospel (Matt. 28:19-20). We are not to change or adjust the message in order to receive a favorable response from those who listen. The Gospel will offend people, but believers are not to be offensive.

May the Lord bless your efforts to share the good news of the person and work of Jesus Christ. Have a great day in the Lord.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 100.

^[2] Ibid. 101.

^[3] Ibid. 101.

^[4] Ibid. 101–102.

⁵ For there is one God, and there is one mediator between God and men, the man Christ Jesus, ⁶ who gave himself as a ransom for all, which is the testimony given at the proper time.” (1 Timothy 2:5–6 (ESV)

As previously noted, the Lord takes delight in the sinner’s salvation from the penalty, power and eventual presence of sin (I Tim. 2:4). This salvation is by grace alone, through faith alone, in the person and work of Jesus Christ alone (Rom. 3:21-26; Eph. 2:1-9).

The Scriptures do not advocate a syncretistic salvation. Syncretism is reconciling or fusing differing systems of beliefs, philosophies, or religions. The perspective is that all roads, or in this case religions, ultimately lead to God. An individual once said to me, “There are many roads which take you into a major city or town. Therefore, many different religions take you into the presence of God. You decide which road is preferable.”  

The Bible makes no such syncretic claim. Rather, biblical Christianity teaches exclusivity. In brief, this exclusivity pertains to the Scriptures being the only Word of God, the God of the Scriptures being the only One, True God, and Jesus Christ being the only Savior of sinners (Isaiah 44:6-8; 45:5-7; John 14:1-6; Acts 4:12; 2 Tim. 3:16-17; 2 Peter 1:20-21). Jesus compared salvation to a narrow gate where the way is hard and those who find it are few (Matt. 6:13-14).

The Apostle Paul reiterated this exclusive truth claim when he wrote, “For there is one God, and there is one mediator between God and men, the man Christ Jesus,” The word one (εἷς; heis) means “single,” “once-for-all,” “unique” or “only,” or “unitary,” “unanimous,” or “one of two or many,” or “only one.”^[1] When Paul wrote there is one God and one mediator, he meant only one. The word mediator (μεσίτης; mesites) means one who reconciles two enemies (Gal 3:19, 20; Heb 8:6; 9:15; 12:24)^[2].

“A mediator is a go-between. He is one who stands between two or more persons or groups who are in a dispute and tries to reconcile them,” explains Dr. R. C. Sproul. “In biblical terms, human beings are described as being at enmity against God. We rebel, revolt, and refuse to obey the law of God. As a result, God’s wrath is upon us. For this catastrophic situation to be changed or redeemed, it is necessary that we become reconciled to God.”

The biblical reason for the exclusivity of the salvation of sinners in the person and work of Jesus Christ is also answered in today’s featured text. Paul wrote, “who gave himself as a ransom for all, which is the testimony given at the proper time.”

The phrase who gave himself (ὁ δοὺς ἑαυτὸν; ho dous heauton) emphatically states Jesus Christ willingly, historically, and redemptively accomplished something by His substitutionary death and bodily resurrection; a ransom.

A ransom (ἀντίλυτρον; antilytron) means to liberate or free. It is the means or instrument by which release or deliverance is made possible.^[3] The instrument for the sinners’ ransom was Jesus Christ’s penal, substitutionary atonement. The result of this ransom was the sinner’s deliverance from the penalty, power and eventual presence of sin. All types of sinners are in view. The testimony (μαρτύριον; martyrion), witness of this truth occurred at God’s proper time (Gal.  4:1-4).

Paul used the seemingly insignificant word for (ὑπὲρ; hyper) in vs. 6. He wrote, who gave himself as a ransom for all.” The Greek word hyper, pronounced hoopair, means on behalf of or in exchange for. Christ’s death was on behalf of, and in the place of all kinds of sinnners.

Rev. Nicholas T. Batzig, senior pastor of Church Creek Presbyterian in Charleston, S.C. writes, “When I was in seminary, I had a professor who would tell the students that the most important parts of speech when studying the Old Testament in Hebrew and the New Testament in Greek are the pronouns, conjunctions, and prepositions. The doctrine of the substitutionary atonement is seen most clearly in the Scriptural use of the prepositions associated with the death of Christ. For instance, in Galatians 2:20, the Apostle Paul says, “The Son of God . . . loved me and gave Himself for me.” When Jesus teaches His disciples about His forthcoming death, He says, “The Son of Man did come not to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45).

Geerhardus Johannes Vos (March 14, 1862 – August 13, 1949) was a Dutch-American Calvinist theologian and one of the most distinguished representatives of the Princeton Theology. He is sometimes called the father of Reformed Biblical Theology. He explains the importance of understanding these prepositions.

“Besides ὑπέρ, ἀντί also appears, which always means “in the place of” (Matt. 20:28; Mark 10:45). Obviously, ἀντί in no way excludes ὑπέρ. That Christ gave Himself as a substitute for His own is not only well understandable along with the fact that He gave Himself for their benefit but also directly includes the latter consideration . . . in more than one place ὑπέρ itself has the full force of ἀντί (cf. 2 Cor. 5:20–21; Philem. 13; 2 Cor. 5:14). Here, too, we again have the same result: What Christ did as priest, He did as the substitutionary Surety of believers and, precisely for that reason, did before God and not toward man.”  

“By His death on the cross, Christ paid the price necessary to free His people from their sins (Matt. 20:28; Mark 10:45; Titus 2:14; I Peter 1:18-19). This is the centerpiece of His work as the one mediator (vs. 5),” states Dr. Sproul.

“Verses 5–6 may represent a fragment of a familiar confession of the first century. In any case, Paul cited these unquestioned truths of the gospel: (1) There is only one God. (2) There is only one way for men to approach Him—through the Man who was God in the flesh, Christ Jesus. (3) This Jesus gave Himself up to die on the cross as a ransom (antilytron; cf. lytron, “ransom” for a slave or prisoner, in Matt. 20:28; Mark 10:45) for the human race. (Cf. the chart, “New Testament Words for Redemption,” at Mark 10:45.) This act is a clear testimony, offered at just the right time (Gal. 4:4–5; Heb. 1:1–2), of God’s desire to save all (kinds of) men (cf. Titus 1:3).^[4]

In Christ alone, who took on flesh
Fullness of God in helpless babe
This gift of love and righteousness
Scorned by the ones He came to save
‘Til on that cross, as Jesus died
The wrath of God was satisfied
For every sin, on Him, was laid
Here, in the death of Christ, I live. – Keith & Kristyn Getty

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Ethelbert Stauffer, “Εἷς,” in Theological Dictionary of the New Testament, ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich (Grand Rapids, MI: Eerdmans, 1964–), 434.

^[2] James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

^[3] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 487.

^[4] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 734.

…” who desires all people to be saved and to come to the knowledge of the truth.” (1 Timothy 2:4 (ESV).

“The context of today’s text is 1 Timothy 2:1–3 (ESV) which says, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, ² for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. ³ This is good, and it is pleasing in the sight of God our Savior.”  

What did the Apostle Paul mean when he wrote God desires all people to be saved? This concerns the sovereignty of God. Is the Lord, as some gospel songs portray Him, a passive, wishful and waiting God who hopes people will turn to Him, repent of their sins and trust Jesus Christ as their Savior and Lord? Or, is He purposefully sovereign and the Lord of heaven and earth? This debate regarding the very nature of saving grace, and the character of God, continues to be debated and discussed among believers in Christ. Let’s examine the text in detail.

The word desires (θέλει; thelei) is a present, active, indicative, singular verb. In the context, it is an emotion God possesses. It means to take pleasure or delight. In other words, God takes great pleasure and delight in something. In what does the Lord take pleasure or delight?

Paul said the Lord takes pleasure and delight in all people to be saved. The word all ( πάντας; pantas) refers to all of every kind. People (ἀνθρώπους; anthropous) refers to humans, whether male or female, young or old, rich or poor, slave or free. The phrase to be saved (σωθῆναι; sothenai) is a past tense, passive verb. It refers to deliverance and acceptance God gives to sinners. This saving is by grace alone, through faith alone, in the person and work of Jesus Christ alone.  

Therefore, Paul wrote the Lord takes pleasure and delight in delivering and accepting all kinds and types of sinners. He is not passively waiting for sinners but rather actively seeking to save the lost from the penalty, power and eventual presence of sin. This compliments what the apostle wrote in I Timothy 1:15.

God’s delivering sinners from the penalty, power and eventual presence of sin coincides with coming to a knowledge of the truth. To come (ἐλθεῖν; elthein) means to actively come. Knowledge (ἐπίγνωσιν; epignosin) means recognition, discernment and understanding. Truth (ἀληθείας; aletheias) refers to what corresponds to reality and trustworthiness.

Paul wrote of sinner actively arriving, in their minds, emotions and will, to an understanding of the truth. The truth concerned the existence of God, the reality of sin, the nature of salvation along with person and work of the Lord Jesus Christ; Savior of sinners.

“The purpose of prayer for all men, without distinction of rank, race or nationality, is that they may be saved and may come to ‘full knowledge’. This is a knowledge in which not only mind but also the heart partakes,” explains Dr. William Hendriksen. “The purpose of such praying corresponds with God’s own sovereign desire.”

Pastor J. Ligon Duncan writes, “The point of this passage is not to say that God has willed all to be saved, and so if they’re not, God’s will has failed. The point
of this passage is to make the exact same point of Ezekiel. Remember what
Ezekiel said about the Living God? Over and over he repeats it in his book: “I,
the Lord your God, do not delight in the death of the wicked, but I delight when
sinners turn from their wicked way and return to Me.” That’s exactly what Paul is saying here. Paul is telling us something about the delight of the heart of God: that He does not delight in the destruction of the wicked; He is not some ogre in the sky that loves to see people ruining their lives and being cast into Hell, although He will punish the wicked. But His real delight is when sinners are saved. We believe that, and Paul says that impels us to pray! Because God has this desire to see the world coming to Jesus Christ, we pray for the world.”

Let us resolve to be praying for the salvation of sinners, knowing the Lord delights in faith coming by hearing and hearing the Word of God (Rom. 10:17). May we be the instruments God uses to bring sinners to faith in Christ. Have a blessed day in the Lord.

Soli deo Gloria!

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, ² for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. ³ This is good, and it is pleasing in the sight of God our Savior,” (1 Timothy 2:1–3 (ESV).

As children, we wanted to hear someone say we had done a good job. We wanted to know an individual was pleased with us. Perhaps it was when you sang a solo in a church, or school, Christmas program. Or maybe it was when you performed well in a given sport. You scored a goal, hit a home run, threw a touchdown pass, made a game saving tackle, or made a game winning basket from the free throw line.

As adults, we too enjoy hearing these words: good job, well done, or outstanding effort and achievement. There is a sense of inner satisfaction in such a recognition.

The Scriptures clearly indicate the believers’ aim and goal in life is to please the Lord. Here is but a sampling.

Proverbs 16:7 (ESV0 – “When a man’s ways please the Lord, he makes even his enemies to be at peace with him.”

2 Corinthians 5:8–9 (ESV) – “⁸ Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. ⁹ So whether we are at home or away, we make it our aim to please him.

Galatians 1:10 (ESV) – “For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ”

Colossians 3:23–24 (ESV) – “²³ Whatever you do, work heartily, as for the Lord and not for men, ²⁴ knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.”

When the Apostle Paul gave Timothy instructions about praying for political leaders and those in government service, he also provided an incentive for his young protégé to do so. Praying for such officials, whether they were good or bad, was good and pleasing in the sight of God our Savior.

For God to call something good (καλὸν; kalon) means it is beautiful, praiseworthy and fitting. Therefore, it is a good, beautiful, praiseworthy and fitting thing to pray for presidents, governors, mayors and other government officials. For God to call something pleasing (ἀπόδεκτον; apodekton) means it is pleasant, welcomed and acceptable.

“To the eye of God such praying is excellent or admirable. To his heart it is acceptable, most welcome. This stands to reason, for his name is “God, our Savior” (see on 1 Tim: 1:1). Though men may at times feel inclined to skip prayer for kings and those who are in authority, especially when the co-operation from the side of princes is not what it should be, in God’s sight the matter looks differently. He does not see things as we see them (1 Sam. 16:7). In more ways than one, conditions of tranquility and calm promote the spread of the gospel of salvation,” explains Dr. William Hendriksen.^[1]

“As in modern times, some in the Ephesian church were prepared to question the validity of a prayer for the salvation of all men. Thus, Paul defended his instructions by pointing out that such a prayer is good, and pleases God our Savior (cf. 1:1). Literally, the Greek says that such a prayer is “acceptable before” (in the presence of) God. Many prayers are unacceptable to God, but not this one.”^[2]

Do you want to please God? One way we can certainly do so is by praying for those individuals He has sovereignly placed in government (Dan.2:20-23; Rom. 13:1-2). Instead of criticizing them, how about praying for them. I may not agree with a politician’s platform, but I can certainly pray for their soul and for their salvation in Christ. I can also pray for the Lord to give the leaders He has appointed to lead with His wisdom.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 95.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 734.

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, ² for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.” (1 Timothy 2:1–2 (ESV)

Beginning in chapter two off this epistle, the Apostle Paul began a series of instructions to his protégé Timothy. It was an example of a mentor providing practical and wise counsel to his student (Prov. 27:17). This wisdom was also pertinent because of the false teaching existing in the Ephesian Church on Timothy’s watch (1:3-7). It was a present reality. Paul warned the Ephesian church elders this could happen, with heresy arising from within the believing community (Acts 20:17-35).

In light of this present situation, Paul actively urged (Παρακαλῶ; parakalo) and earnestly appealed to Timothy about the importance of prayer. While this discipline is essential for all believers in Christ (Matt. 6:9-13), it is especially so for pastors.

Paul urged Timothy to bring supplications, prayers, intercessions, and thanksgivings before the Lord on behalf of all the people. What kind of people did the apostle have in mind? Of what people groups was he referring?

To begin with, Paul urged Timothy to pray for kings. Kings (βασιλέων; basileon) refers to rulers who have absolute authority in a given geographic area. “The term kings is a term used of both petty kings and the most powerful of kings (Matt. 1:6; 2:2; Mark 6:14; John 1:49; Acts 4:26; 7:10; 1 Tim. 1:17; Heb. 7:1; 1 Peter 2:17; Rev. 17:14).”^[1]

Paralleling this initial directive are for prayers to be given on behalf of everyone who is in a high government position. These are individuals who are in civil government and who God has ordained to maintain justice (Rom. 13:1-7; I Peter 2:13-17). Paul does not differentiate between good government officials or bad ones. He just counsels Timothy to pray for them.

The purpose for this injunction is so believers in Christ “may lead a peaceful and quiet life, godly and dignified in every way.” To be peaceful (ἤρεμον; eremon) means to be quiet and tranquil. Quiet (ἡσύχιον; hesychion) means to be well-ordered and having a peaceful disposition. To be godly (εὐσεβείᾳ; eusebia) is having biblical beliefs and attitudes. To be dignified (σεμνότητι; semnoteti) means to display proper and respectful behavior. This is the conduct all believers in Christ are to possess, especially in our behavior and attitudes towards those who serve in government.

“How necessary, this admonition! Even today! The apostle is probably thinking, first of all, of sovereign rulers of states, as they succeed one another in the course of history; and of all other functionaries subject to them. He must have had in mind the then-reigning emperor Nero, and further: the proconsuls (Acts 19:38), Asiarchs (Acts 19:31), the town-clerk (a rather influential position, Acts 19:35), etc.,” explains Dr. William Hendriksen. ^[2]

“However, had the emperor been Augustus or Tiberias or Caligula or Claudius, had he been Vespasian or Titus or Domitian; had those who ruled under them been kings properly so called, as for instance Herod the Great, tetrarchs such as Herod Antipas, ethnarchs such as Archelaus—even emperors, tetrarchs, and ethnarchs were sometimes called kings (John 19:15; Matt. 14:9; Matt. 2:22)—; had they been procurators such as Pontius Pilate, or had they been invested with any other political office, the charge, “Pray for them,” would have been exactly the same. It is a commandment which holds for every age and for every region” ^[3]

Believers in Christ are to pray for government leaders regardless of their political affiliation. We are to pray for politicians with whom we agree, and for those with whom we disagree. There is to be no distinction.

“Included in the purpose of Paul’s prayer is also this, that believers, leading a life of tranquility and calm, may do nothing to create unnecessary disturbance, and may conduct themselves “in all godliness and gravity,” that is, “in all piety and respectability or dignity,” striving to be blameless in their conduct or attitude both toward God and toward men,” concludes Dr. Hendriksen.^[4]

How may you pray for government leaders today? They may be those who serve in local, state, or federal positions. They may be violent and vile, or vigilant and virtuous. It makes no difference.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 94.

^[3] Ibid. 94.

^[4] Ibid. 95.

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people,” (1 Timothy 2:1 (ESV)

Beginning in chapter two, the Apostle Paul began a series of instructions to his protégé Timothy. It was an example of a mentor providing practical and wise counsel to his student (Prov. 27:17). This wisdom was also pertinent because of the false teaching existing in the Ephesian Church on Timothy’s watch (1:3-7). It was the present reality Paul previously warned the Ephesian church elders could happen with heresy arising from within the believing community (Acts 20:17-35).

In light of this present situation, Paul actively urged (Παρακαλῶ; parakalo) and earnestly appealed to Timothy about the importance of prayer. While this discipline is essential for all believers in Christ (Matt. 6:9-13), it is especially so for pastors.

What is prayer? Reformed Christians have a ready answer to this question, “What is prayer?” The Westminster Larger Catechism 178 asks that very question, stating in response, “Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgment of his mercies.”

B.M. Palmer says in Theology of Prayer that prayer is “the language of creaturely dependence.” 

Martin Luther wrote, “Therefore from youth on we should form the habit of praying daily for our needs, whenever we are aware of anything that affects us or other people around us, such as preachers, magistrates, neighbors, and servants; and, as I have said, we should always remind God of his commandment and promise.…This I say because I would like to see people learn to pray properly and not act so crudely and coldly that they daily become more inept in praying. This is just what the devil wants.”

John Calvin explained the importance of prayer with four basic rules. First, prayer evokes a heartfelt sense of reverence. Two, prayer must contain a heartfelt sense of need and repentance. Third, prayer must be from a heartfelt sense of humility and trust in God. Finally, prayer should result in a heartfelt sense of confident hope.

Jonathan Edwards stated, “It is God’s will through His wonderful grace, that the prayers of His saints should be one of the great principal means of carrying on the designs of Christ’s kingdom in the world. When God has something very great to accomplish for His church, it is His will that there should precede it the extraordinary prayers of His people; as is manifest by Ezekiel 36:37. and it is revealed that, when God is about to accomplish great things for His church, He will begin by remarkably pouring out the spirit of grace and supplication (see Zechariah 12:10).”

“The Scriptures picture true prayer as an offering rising up and seeking heaven’s attention, like incense offered before the Lord in the temple (Rev. 8:5). Prayer is casting anxieties on God (1 Peter 5:7), crying to God in trouble (Ps. 34:17), and making needs known to Him in every circumstance (Phil. 4:6–7). Prayer is desire offered to God,” explains Dr. Barry J. York, pastor of River Valley Reformed Church in Monaca, Pa.

Paul used four words in describing this active discipline known as prayer. They were supplications, prayers, intercessions, and thanksgivings. This list parallels Paul’s encouragement to the Philippians (Phil. 4:6-7). What do each of these words mean?

Supplications (δεήσεις; deeseis) refers to pleas and requests to God. It contains an urgency based upon a particular need.

Prayers (προσευχάς; proseuchas) means to speak to God. It is the basic definition of the meaning of prayer.

Intercessions (ἐντεύξεις; enteuxeis) is speaking to God on behalf of someone else. In this posture of prayer, the emphasis is on someone else’s needs and not our own.

Thanksgivings (εὐχαριστίας; eucharistias) refers to an expression of gratitude for blessings and benefits from God. They are words of gratefulness (Acts 24:3; 1 Cor. 14:16; 2 Cor. 4:15; 9:11; Eph. 5:4; Php. 4:6; Col. 2:7; 4:2; 1Thess. 3:9; 1Tim. 2:1; 4:3; Rev 7:12).

These four characteristics of prayer are to be offered to God on behalf of all types of people. This includes people you don’t know as well as those you do know. This refers to the well-known and unknown along with the popular and unpopular. This is because God is no respecter of personas, and neither should we.

“Prayer is coming to the Father by faith in the merits of Christ. An American citizen cannot hold office in the United Kingdom or assume he deserves special privileges from the queen. Likewise, no sinner can stand on his own merits before the King of heaven. Yet by faith in Christ’s work, we become citizens of the kingdom of heaven through His righteousness. Thus, we gain “confidence to enter the holy places by the blood of Jesus” (Heb. 10:19). This righteous standing before God is what it means to pray “in the name of Christ,” as the catechism states. Consequently, every time we pray, we should remember our standing by confessing our sins and thanking God for how He mercifully receives us through Jesus,” states Pastor York.

Prayer is an active acknowledgment God does not give us what we deserve, which is judgment, but rather gives what we do not deserve, mercy and grace. As Calvin wisely said, let us go to the Lord in prayer with reverence, repentance, humility, trust and confident hope.

May the Lord’s truth and grace be found here. Have a prayerful day in the Lord.

Soli deo Gloria!

^.