Timothy I - Expositional Study
THE PART PRAYER PLAYS
Scripture Reading: 1 Timothy 1:18-2:8 (KJV)
Introduction
Paul was a persistent practitioner of prayer. Over and over again he touches on the subject of prayer. He delights to mention the sacrificial use of prayer, for instance, in the case of Epaphras, "always labouring fervently (agonizing) for you in prayers" (Col. 4:12). He frequently tells us of his own intercession, occasionally including in his letters some of his petitions, offered on behalf of children in the faith. To study his actual prayers, such as in Ephesians 1:15ff, and 3:14ff, is a richly rewarding exercise. And it should be noted, especially by those whose particular circumstances make it difficult to pray, who perhaps share a room with another, that Paul was chained to a Roman soldier during much of his prayer-time. Here is Paul, a great believer in prayer, opening up the matter to this young man, Timothy, as he takes on his life's work for the cause of Christ. Paul would have him grasp how great the part of prayer can play in it all. There are some today who say that prayer should have no real part in our affairs at all – often saying that it may be a comfort to the one who prays; it may even have a beneficent influence on one's character; but to them it has no outside, no objective effect on the circumstance or the person for whom he prays. And this, some say, for a very simple and conclusive reason, that the universe is governed by laws and no prayer can alter them. On this subject, we answer this way: of course, the universe is ruled by laws, but one should never forget that it is ruled by God’s laws. And yes, it is by a combination of laws that things happen, but prayer itself is one of the laws! Paul, the old prayer-warrior, knows what he is talking about, he is not just using pious phrases, and he is not merely quoting what he has read in books, he is speaking out of his heart, out of his own experience. No matter who denies it, he knows that things do happen in answer to prayer, that prayer has an enormous part to play in life.
For instance, on reading the passage 1:18-20, we may be inclined to ask, what has prayer to do with the verses? It is not mentioned, and does not apparently come into the matter at all. However, notice 2:1, and study the force of the word "therefore". Because of what he has said about the people he has mentioned, he proceeds at once to urge the necessity of prayer.
Notice the people who succeeded. Concerning him we see the position, as indicated in the words, "this charge". It is not clear what is referred to and some might refer it back to verses 3 and 5, but more likely it is the responsibility laid upon young Timothy to "war a good warefare" (v. 18). Note the preparation, "according to the prophecies which went before on thee". Some scholars have rendered it, "in accordance with prophetic intimations which I formerly received concerning thee." Concluding that a gift of prophecy was abroad in the early church and ranked among the foremost of the special spiritual endowments enumerated by Paul (Rom. 12:6; 1 Cor. 12:10)." Maybe so, but perhaps it is as we shall study later in chapter 4, verse 14. Consider the perseverance, a pressing on in this "warfare". In the Greek, warfare is a word which refers not only to the actual fighting, but to all the aspects of a soldier's service. Also, remember it is not "a", but "the". The A.V. has the same unfortunate rendering in 2 Timothy 4:7, "have fought a good fight" which, on the face of it, sounds a bit boastful, until we translate correctly, "the". Two things will help "son Timothy" in this spiritual soldiering: having a firm hold on "faith", an unshakeable trust in the Commanding Officer; and, "a good conscience", having no consciousness of playing fast and loose with the King's Regulations. So the prayers of and for Timothy are essential for success in his personal life and work. Many Christians prayed deeply for the soldiers who have fought in this nation's wars, that they might be kept safe and serve bravely. How, too, we should pray for those who have enlisted in the War Army of Jesus Christ.
Consider the two who failed, Hymenaeus and Alexander. Where they failed – it seems that, in some way, they trifled with their conscience; and so, as inevitably follows, they shipwrecked their faith, even to the extent that they blasphemed the Holy Name. Let us all take warning, that we treat the dictates of conscience with uttermost care, lest we sear it, stultify it, and eventually silence it. It is a most delicate instrument, not itself the voice of God, but one of His chief means of guiding His children; it is the umpire of the soul, giving the 'yea' or 'nay' to this or that. And, for this inner voice to give us right decisions, it needs to be assiduously trained and educated by constant assimilating of the Word of God.
What they suffered – "whom I have delivered unto Satan". It is evident that special gifts were vouchsafed in the first century, for promoting and preserving the purity of the church. In the first instance of this passage, the gift was prophetic, and now it is punitive. The one existed for edification, the other for the purification of the early members of the church. This delivering unto Satan was a real tragedy; "the destruction of the flesh, that the spirit may be saved", as the fate of the incestuous person in 1 Corinthians 5:5 is described. We have something of the same sort in the case of Ananias and Sapphira (Acts 5), and of Elymas (Acts 14). Do not forget that Paul, the erstwhile persecutor, speaks of his physical disability as "the messenger of Satan" (2 Cor. 12:7). While this may be difficult to understand, still, there it is.
Concerning these two sad failures, we should ask, why did they fall? Is the secret in prayerlessness? Perhaps, upon realizing how things were going, their fellow-Christians tackled the matter in the wrong way. Perhaps they argued with them, perhaps they just shrugged their shoulders, perhaps they never suggested they would pray with and for them. While this is conjecture, let us consider again: does not the "therefore" of 2:1 by implication give us a clue? How much opposition might be overcome, how much backsliding might be nipped in the bud, how much progress might be furthered, how much earnest service might be prospered, if only we would pray and keep on praying for one another. Sometimes a Christian can be heard saying, "I can't do much, but I'll pray." The very best we can do for anyone is to pray for them – for the Timothy's, in their personal problems and opportunities, that they might make good; for the Hymenaeuses and Alexanders, in their personal temptations to backslide. How great a part prayer can play in this.
There is also no doubt that by prayer we can help strengthen and sweeten the life of our nation, in two directions (2:2), i.e., that our leaders may be led correctly – "prayers...for kings, and for all that are in authority." This passage lays upon each of us an individual responsibility of praying for all leaders. They have great burdens to bear, big problems to solve, some have great ideals to fulfill, and we can help them enormously by regular and earnest intercession. It is our plain duty to surround and uphold our leaders by fervent prayers.
Consider that all such petitions will further the second desire expressed in our verse, that our life may be lived correctly – "that we may lead a quiet and peaceful life in all godliness and honesty". Here, Paul is not speaking of individual, but national well-being. Note that "quiet" is tranquility from without. In other words, there is no disturbance from outward circumstances. On the other hand, "peaceful" is tranquility from within – a nation's heart at rest. This is to be enjoyed and demonstrated, "in all godliness and honesty". The word "godliness" is self-explanatory; but, "honesty" is an unfortunate rendering, inasmuch as the modern significance of honesty is not in the Greek word. The idea is more that of becoming deportment, decency, decorum. Moffatt Commentary gives it as "gravity", which is "the visible expression of the religious frame of mind." Here it is then: a right behavior, a right demeanor – which strengthens a nation (or, for that matter, an individual) to be right in the sight of God.
Consider yet another important fact: that our lesson may be learned correctly – "for this is good and acceptable in the sight of God". Not in great conquests, not in great industries, not in great discoveries, not in great wealth (though no doubt God is interested in such advances and achievements of the human spirit), but great living is His chief delight.
Our nation desperately needs to once again learn that "righteousness exalteth a nation" (Prov. 14:34). Many voices today are bemoaning the wave of moral delinquency sweeping over the length and breadth of our nation. Serious minded people across the country are reluctantly confessing that all is not well in our country. Where lies the remedy? Oh, that Christians in America and around the world wake up to the fact that the wave of crime can be matched by a wave of prayer; that we might see again the part prayer plays in national life. Such a burden of intercession would secure all the: guidance, grit, gumption, and grace that is sorely needed in this hour of perplexity. The answer to the devil's airplanes of destruction is the Lord's prayer-planes of deliverance.
Consider the place of prayer in ministerial life. Verses 3-8 deal with the business of "a preacher and...a teacher" (v. 7). It leads Paul to say, "I will therefore that men pray" (v. 8). Do you pray for your preacher? Does he have faults? Probably! For he is just a man! But, do not lay all the blame on his shoulders if you have not prayed for him. If he is somewhat a failure, he will need your prayers; if he is successful, he will need them even more.
In this section, we have a fairly representative statement concerning, the message of the Gospel – "God our Saviour...will have all men to be saved, and to come to the knowledge of the truth" (vv. 3-4). Such is this inspired proclamation of the wide sweep of the Divine purpose, plan, and provision. There is not a person, never has been, nor ever will be, whom God does not want saved. He has done all that can be done to accomplish this end. In the words of the moving parable of Isaiah 5:1-4, "What could have been done more...that I have not done?" It is our will that hinders. This is the one thing God will not force, for that would render us a machine and less than human. The only reason for a soul being lost is in the Savior's words, because "ye will not come to Me, that ye might have life" (John 5:40). In spite of all His pleadings, our stubborn, sinful wills persist in rejecting His loving overture, and wondrous gift. How all too frequently is the tragedy of Matthew 23:37 re-enacted, "How often would I...and ye would not." That settles it! God can do no more! What a challenge to double our earnestness in prayer – that the presentation of the Gospel message might meet with wide acceptance by the will of men everywhere.
Here we find, the method of the Gospel – "There is one God, and one Mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all" (vv. 5-6). The body of Christ has always had to face the subtle propaganda of false teaching, and in Timothy's day the trouble was the growing dissemination of Gnosticism, as we saw in the first chapter of our brief study. Sufficient here to recall that the moral distance between God and matter, including man, was such as to require a whole gamut of intermediaries, "aeons", as they were called. Therefore, Paul underlines that the necessity was not many intermediaries, but "one Mediator". How grand an answer is this to Job's perplexity, "Neither is there any daysman betwixt us, that might lay his hand upon us both" (Job 9:33). The figure is that of a man who stands between two disputants and reconciles the argument. The fact is this: God has provided for us a Divine Daysman to stand between us and Himself. In His twofold nature, He is in a position to "lay His hand upon us both" – a hand touching Deity because He is God; a hand touching humanity because He is "the man Christ Jesus"; and each hand scarred with the cost of our redemption, the seal of the mediation effected between sinful humanity and Holy Deity, the price of our ransom, demanded by God's righteousness, and paid by God's love – and that "for all", on behalf of all, whether we take advantage of it or not. It is, therefore, by the way of sacrificial atonement that our salvation is made possible. That is the method that the Gospel proclaims. Let us pray that, in these days of self-confidence and self-reliance, when men are seeking to save themselves by other methods. By preaching and believing "another gospel, which is not another" (Gal. 1:6-7), for there is no other but one – no other method, "none other name...whereby we must be saved" (Acts 4:12). Let us pray that a mighty movement of the Spirit may bring to pass that a multitude may "come unto the knowledge of the truth."
Consider now, the ministry of the Gospel – "To be testified in due time, whereunto I am ordained a preacher, and an apostle...a teacher of the Gentiles in faith and verity" (vv. 6-7). God has duly appointed times, even for the things of the Gospel. (a) "When the fulness of the time was come, God sent forth His Son" (Gal. 4:4) – in preparation for the Gospel. (b) "In due time Christ died for the ungodly" (Rom. 5:6) – in provision of the Gospel. (c) "To be testified in due time" (our v. 6) – in proclamation of the Gospel. Recall for a moment, that strange word of the ascending Lord, "but wait" (Acts 1:4); "but tarry" (Luke 24:49). These disciples seemed to now have everything that was requisite for their heralding (the word here translated, "preacher") of the Gospel message – they now had the knowledge and enthusiasm (note the "great joy" of Luke 24:52) – they must have been as dogs straining at the leash to be off. Why, then, the delay? The answer is clear in the passages: they did not yet have the supreme, indispensable, gift of the Holy Spirit. But, (d) "When the day of Pentecost was fully come" (Acts 2:1) – the particular "day of Pentecost" that God had duly appointed in His calendar for the great event – then the "wait" was over, the messengers were released on their errand, and they "began to speak...as the Spirit gave them utterance." Again, let us ask the question, "Do we pray for our preacher?" Do we, with earnest longing, beseech the throne of grace that he might truly be a man of the Holy Ghost – that his ministry might be so touched and blessed of the Spirit that souls will be born again? Many congregations of the Lord's church would be revolutionized if the body of Christ would take hold of God through prayer. There was once a picture presenting the two apostles, Peter and John, in characteristic attitudes; and the caption read, "While Peter preached, John prayed." More factually, we might recall Exodus 17:8-13, whose caption might well read, "While Joshua fought, Moses prayed." No wonder there were glorious victories. And what if the congregation prayed while the preacher preached? Consider now the part prayer plays in the affairs of men.
We see it in all life, as we go back for a final glance at the verses of our passage. We are impressed by Paul's conception of the wide scope and universal work of his ministry. Note, the different words "supplications, prayers, intercessions, thanks" (2:1). Paul does not use words loosely, but, as guided by the Spirit, each has its own specific significance. Perhaps we might differentiate between those varied expressions, and say that: 'supplications' is prayer of particular import; 'prayers' is prayer of general import; 'intercessions' is prayer of wider import, and 'thanks' is prayer of grateful import?" Anyhow, by this accumulation of ideas, Paul gives Timothy, and us, a picture of the vast importance and variegated implications of prayer. Each one of us should practice it with renewed confidence in its ever blessed efficacy.
We need to also take cognizance of the diverse people: those who are prayed for – "all men" (2:1, 4) and those who pray – "men...everywhere" (2:8). Not merely a few special men in the church, but God-fearing, spiritual men in general wherever they may be geographically, are called upon to engage in this vital exercise. There are some who can pray in public, but there are others, not so blessed, who are nevertheless called upon to be general practitioners of prayer. "Men" of all sorts are to pray. Further, all men are to be prayed for.
No one is so far gone in sin, so deep down in iniquity that he cannot be reached by this miracle force. Even those who will not allow anyone to speak to them about God cannot prevent our speaking to God about them. What mighty conquests have been won this way? One young man, while his parents were away for a week-end, decided to take his mother's advice and attend worship services Sunday morning. While away, his mother prayed that her boy would obey the Word of God and be born again. That Sunday her son was baptized and preached the Gospel as a missionary. That same mother prayed for her husband, and he, too, was born again and served as an elder in the body of Christ until his death. Prayer certainly does have its place, a fragrant place, in all life. Wherever there are men there will be found those by whom and for whom prayers need to be offered.
"lifting up holy hands"
"Holy hands" (2:8) was the Jewish habit in prayer, palms upwards as if to receive the answer (cf. 1 Kings 8:22; Psalm 134:2). Such would be the attitude of Elijah, on Carmel's crest, when his prayer became so earnest and urgent that there appeared "a little cloud...like a man's hand" (1 Kings 18:44), as if the prophet's importunity had stamped his hand on the sky. Regarding "holy hands": a small boy came running in from the yard. Before he could sit down for dinner and receive the good things on the table, his mother looked at your hands. He was sent out of the room to wash them and came back and lifted up clean hands – holy hands. "If I regard iniquity in my heart (or, in my hands) the Lord will not hear me" (Ps. 66:18)."
"Without wrath" – no quarrel with any
Consider the Master's teaching about, "first be reconciled to thy brother, and then come" (Matt. 5:24). Never forget that the harboring of a grudge will rob our prayers of all effectiveness.
"Without...doubting"
James, a great exponent of effectual prayer, was inspired to counsel any who "ask of God" that they are to "ask in faith, nothing wavering." To doubt the power of prayer, while one prays, is to come under the stricture of the Scripture that says, "Let not that man think that he shall receive anything of the Lord" (James 1:7). Such are some of the conditions of answered prayer – no sin, no quarrel, no doubt. And it is available and applicable to all life – personal, national, ministerial, all.
Conclusion
Timothy must have been deeply impressed by all this tremendous emphasis of Paul. Surely, this young leader was not slow to lay a strong foundation of prayer – such should be our foundation, too.
