1 Timóteo 2

William Barclay · Citado em PreceptAustin

1 Timóteo 2

Barclay - So then the first thing I urge you to do is to offer your requests, your prayers, your petitions, your thanksgivings for all men. BGT 1 Timothy 2:1 Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις προσευχὰς ἐντεύξεις εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων, KJV 1 Timothy 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; NET 1 Timothy 2:1 First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, CSB 1 Timothy 2:1 First of all, then, I urge that petitions, prayers, intercessions, and thanksgivings be made for everyone, ESV 1 Timothy 2:1 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, NIV 1 Timothy 2:1 I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone-- NLT 1 Timothy 2:1 I urge you, first of all, to pray for all people. Ask God to help them; intercede on their behalf, and give thanks for them. NRS 1 Timothy 2:1 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, NJB 1 Timothy 2:1 I urge then, first of all that petitions, prayers, intercessions and thanksgiving should be offered for everyone, NAB 1 Timothy 2:1 First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, YLT 1 Timothy 2:1 I exhort, then, first of all, there be made supplications, prayers, intercessions, thanksgivings, for all men: MIT 1 Timothy 2:1 As of prime importance, I urge that petitions, prayers, intercessions, and thanksgivings be made in behalf of all men, I urge, 2Co 8:6 Eph 3:13 Heb 6:11 first: 1Co 15:3 I urge: 1Ti 5:5 Ge 18:23-32 1Ki 8:41-43 Ps 67:1-4 72:19 Mt 6:9,10 Jas 5:16 and thanksgivings: Ro 1:8 6:17 Eph 5:20 Php 1:3 2Th 1:3 be made on behalf of all men: 1Ti 2:4 Ac 17:30 1Th 3:12 2Ti 2:24 Titus 2:11 3:2 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: NOTICE FROM THE FOLLOWING PASSAGES ON PRAYER HOW DEPENDENT WE MUST BE ON THE HOLY SPIRIT TO PRAY! IF WE ARE NOT FILLED WITH THE SPIRIT (Eph 5:18+), HOW CAN WE PRAY AS DESCRIBED IN THESE PASSAGES? (THAT'S A RHETORICAL QUESTION!) Matthew 5:44+ “But I say to you, love (present imperative see our need to depend on the Holy Spirit to obey) your enemies and pray (proseuchomai in present imperative see our need to depend on the Holy Spirit to obey) for those who persecute you, Matthew 7:7+ “Ask (all 3 verbs in red = present imperative see our need to depend on the Holy Spirit to obey), and it will be given to you; seek, and you will find; knock, and it will be opened to you. Luke 18:1+ Now He was telling them a parable to show that at all times they ought (dei) to pray (proseuchomai) and not to lose heart, Ephesians 6:18+ With ALL prayer (proseuche) and petition (deesis) pray at ALL times in the Spirit, and with this in view, be on the alert with ALL perseverance (proskarteresis) and petition (deesis) for ALL the saints, (SEE Praying in the Spirit) Philippians 4:6-7+ Be anxious (present imperative with a negative see our need to depend on the Holy Spirit to obey) for nothing, but in everything by prayer (proseuche) and supplication (deesis) with thanksgiving (eucharistia) let your requests be made known (present imperative see our need to depend on the Holy Spirit to obey) to God. 7 And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus. Colossians 4:2+ Devote (proskartereo in present imperative see our need to depend on the Holy Spirit to obey) yourselves to prayer (proseuche), keeping alert (gregoreuo) in it with an attitude of thanksgiving (eucharistia); 1 Thessalonians 5:17+ pray (present imperative see our need to depend on the Holy Spirit to obey) without ceasing (adialeiptos); James 5:16-18+ Therefore, confess (present imperative) your sins to one another, and pray (euchomai present imperative see our need to depend on the Holy Spirit to obey) for one another so that you may be healed. The effective (energeo - "energetic") prayer (deesis) of a righteous man can accomplish (energeo) much. 17 Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months. 18 Then he prayed again, and the sky poured rain and the earth produced its fruit. Psalm 100:4 Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name. Luke 17:15-17+ Now one of them, when he saw that he had been healed, turned back, glorifying God with a loud voice, and he fell on his face at His feet, giving thanks to Him. And he was a Samaritan. And Jesus answered and said, "Were there not ten cleansed? But the nine--where are they? PRIORITY OF PRAYER FOR ALL MEN Barclay says: Before we begin to study this passage in detail we must note one thing which shines out from it in a way that no one can fail to see. There are few passages in the New Testament which so stress and underline the universality of the gospel. Prayer is to be made for all men; God is the Saviour who wishes all men to be saved; Jesus gave His life a ransom for all. As Walter Lock writes: God's will to save is as wide as His will to create." This is a note which sounds in the New Testament again and again. (1 Timothy 2 Commentary) Danny Akin - In Matthew 28:16-20, the text we know as the Great Commission, the word “all” calls for our careful attention given its repetition: “ALL authority has been given to Me in heaven and on earth” (Mt 28:18). “Make disciples of ALL the nations” (Mt 28:19). “Teach them to observe ALL things that I have commanded you” (Mt 28:20). 2) It would appear that the apostle Paul was captured by the same passion as His Savior and he wanted to see the same ignited in the heart of his son in the faith Timothy. He wanted prayers to be made “first of ALL” and “for ALL men” (1Ti 2:1). He wanted prayers to be made for ALL in authority” (1Ti 2:2). He, like His God, desired ALL to be saved and to come to the knowledge of the truth” (1Ti 2:4). And, he was convinced that Jesus gave Himself a ransom for ALL (1Ti 2:6). 3) Paul had what I would call “a Great Commission Theology for Life” because he worshipped, loved and served a Great Commission Lord! 1 Timothy 2:1-7 is about the basics of such a theology for life. There is nothing fancy or complicated in this text. It is clear and straightforward for anyone to see and understand. The issue is not that we don’t comprehend. The issue is one of obedience. Lange says: The Apostle now personally counsels Timothy what he must do to fight a good fight in his pastoral office, and what should be his first task in his relation to the church. (1 Timothy 2 Commentary)

1 Timóteo 2

Barclay - Pray for kings and for all who are in authority, that they may enjoy a life that is tranquil and undisturbed, and that they may act in all godliness and reverence. BGT 1 Timothy 2:2 ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. KJV 1 Timothy 2:2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. NET 1 Timothy 2:2 even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. CSB 1 Timothy 2:2 for kings and all those who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. ESV 1 Timothy 2:2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. NIV 1 Timothy 2:2 for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. NLT 1 Timothy 2:2 Pray this way for kings and all who are in authority so that we can live peaceful and quiet lives marked by godliness and dignity. NRS 1 Timothy 2:2 for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. NJB 1 Timothy 2:2 for kings and others in authority, so that we may be able to live peaceful and quiet lives with all devotion and propriety. NAB 1 Timothy 2:2 for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity. YLT 1 Timothy 2:2 for kings, and all who are in authority, that a quiet and peaceable life we may lead in all piety and gravity, MIT 1 Timothy 2:2 for kings and all officials, that we might lead a tranquil and serene life in complete godly living and dignity. kings: Ezr 6:10 Ne 1:11 Ps 20:1-4 Ps 72:1 Jer 29:7 all: Ro 13:1-7 1Pe 2:13 so that: Ge 49:14,15 2Sa 20:19 Pr 24:21 Ec 3:12,13 8:2-5 Ro 12:18 1Th 4:11 Heb 12:14 all godliness: Lu 1:6 2:25 Ac 10:22 24:16 Php 4:8 Titus 2:10-14 1Pe 2:9-13 2Pe 1:3-7 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: 1 Peter 2:17 Honor all people, love the brotherhood, fear God, honor the king. Proverbs 21:1 The king’s heart is like channels of water in the hand of the LORD; He turns it wherever He wishes. PRAYER FOR LEADERS PEACE FOR "PRAY-ERS" The apostle in verse 1 has said that these prayers should "be made on behalf of all men." Now in verse 2 he gets specific. For kings (basileus) and all who are in authority (huperoche - "in a high place") - Paul now expands the call of prayer for all men in verse 1 to include those men who have been placed in authority positions. At this time in history, Nero was the emperor, so Paul is saying even pray for "nasty" Nero! (cf 1Ti 2:1b - "thanksgivings" for Nero!!!) Believers are to be loyal to their government unless the government calls on one to disobey God. Even when we cannot respect the men in authority, we have to respect the office of their authority for as Paul explained "there is no authority except from God, and those which exist are established by God." (Ro 13:2). And practically speaking believers are not to just pray for their leaders to be wise but to be granted repentance and knowledge leading the leaders to salvation! This passage reminds me of Yahweh's command to the Jews in exile in Babylon where He had issued the following command in Jeremiah's letter "Seek the welfare (shalom - peace) of the city where I have sent you into exile, and pray to the LORD on its behalf; for in its welfare (shalom - peace) you will have welfare (shalom - peace) .’ (Jeremiah 29:7+) Danny Akin - This is evangelistic praying. This is Great Commission praying. This is not prayer as usual in most of our churches! Paul is recruiting the prayers of believers for the salvation of the nations and those who lead those nations! Remember: the emperor was Nero! It does not matter who our leaders are. We are to pray for them. Prayer will be at the heart of a Great Commission Resurgence. E.M. Bounds said, “Prayer and missions are bosom companions.” It will take us beyond parochialism and nationalism, it will get us out of our forts and bomb shelters. We are to pray for our country and every country, our culture and every culture, our leaders and every leader. Spurgeon said, “We do not know what God may do for us if we would but pray” (Revival Year Sermons). I believe this is true of our nation. I believe it is true for our world. Times of political and social upheaval are excellent times in which to die for Christ, but hard times in which to live for Him. -- Duane Litfin As Peter boldly declared to the Jewish rulers (who could have made life very difficult for Peter) when given orders not to proclaim the good news of Jesus, declared "We must obey God rather than men." (Acts 5:28,29+) And I searched for a man among them who should build up the wall and stand in the gap before Me for the land, that I should not destroy it; but I found no one. John

1 Timóteo 2

Barclay - That is the fine way to live, the way which meets with the approval of God, our Saviour, BGT 1 Timothy 2:3 τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ, KJV 1 Timothy 2:3 For this is good and acceptable in the sight of God our Saviour; NET 1 Timothy 2:3 Such prayer for all is good and welcomed before God our Savior, CSB 1 Timothy 2:3 This is good, and it pleases God our Savior, ESV 1 Timothy 2:3 This is good, and it is pleasing in the sight of God our Savior, NIV 1 Timothy 2:3 This is good, and pleases God our Savior, NLT 1 Timothy 2:3 This is good and pleases God our Savior, NRS 1 Timothy 2:3 This is right and is acceptable in the sight of God our Savior, NJB 1 Timothy 2:3 To do this is right, and acceptable to God our Saviour: NAB 1 Timothy 2:3 This is good and pleasing to God our savior, YLT 1 Timothy 2:3 for this is right and acceptable before God our Saviour, MIT 1 Timothy 2:3 This is a good practice and pleases our savior God, this: 1Ti 5:4 Ro 12:1,2 14:18 Eph 5:9,10 Php 1:11 4:18 Col 1:10 1Th 4:1 Heb 13:16 1Pe 2:5,20 God our Savior: 1Ti 1:1 Isa 45:21 Lu 1:47 2Ti 1:9 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: 2 Samuel 22:3 My God, my rock, in whom I take refuge, My shield and the horn of my salvation, my stronghold and my refuge; My Savior, You save me from violence. Isaiah 43:3 “For I am the LORD your God, The Holy One of Israel, your Savior; I have given Egypt as your ransom, Cush and Seba in your place. Isaiah 45:21 “Declare and set forth your case; Indeed, let them consult together. Who has announced this from of old? Who has long since declared it? Is it not I, the LORD? And there is no other God besides Me, A righteous God and a Savior; There is none except Me. Psalm 106:21 They forgot God their Savior, Who had done great things in Egypt, 1 Timothy 1:1 Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, who is our hope, 1 Timothy 2:3 This is good and acceptable in the sight of God our Savior, Titus 1:3 but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior, Titus 2:10 not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect. Titus 3:4 But when the kindness of God our Savior and His love for mankind appeared, Jude 1:25 to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen. Luke 1:47 (MARY A VIRGIN IN NEED OF A SAVIOR SAYS) And my spirit has rejoiced in God my Savior. 2 Timothy 1:9 (God) Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity, PRAYING IN THE WILL OF GOD This is good (kalos) and acceptable (apodektos "welcomed") in the sight of (enopion - in the face of) God our Savior (soter, cf 1Ti 1:1+) - This in context refers to the persistent prayers for all men ("universal prayer") in 1Ti 2:1 and some add this includes prayer for authorities in 1Ti 2:2. NET renders it "such prayer for all" which would include all men and "kings...". Such prayer is good (kalos - inherently excellent, auspicious, providing special benefit, "beautiful") and acceptable to (apodektos - welcomed by, received kindly be) God, and thus clearly is in the center of His will. God in context would refer to God the Father Who planned salvation to be made possible by the sacrifice of Jesus our Savior. (Our saving God). God our Savior - 6x/6v - 1 Tim. 1:1; 1 Tim. 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Jude 1:25 As an aside it is interesting that Paul uses the connecting words this or these in every chapter of this epistle (1Ti 1:18; 3:14; 4:11, 15; 5:7; 6:2). Hiebert says: The word good (kalos) means that it is excellent in its nature and characteristics and is well-adapted to its ends. "This practice of praying for all men is a fine thing in itself; it approves itself to the moral sense of mankind." It is good and wholesome in the spirit which it reveals and beneficial in the results that it achieves. (BORROW First Timothy) Soter was used of God the Father as the source of salvation (cf 1Ti 1:1+) - He Alone is the Deliverer, the Preserver, the Protector, the Healer, the One Who rescues man from danger or peril and into a state of prosperity and blessedness (now and eternally). Soter was used of Jesus Christ as the Agent sent by God to bring deliverance to sinful mankind (Lk 2:11; Jn 4:42, Acts 5:31, Acts 13:23; Ep 5:23; Php 3:20). The Spirit brings about the deliverance in the new birth (Jn 3:5-8+). Clearly, the Holy Trinity is wholly involved in the salvation of unholy sinners. As Donald Guthrie says "There is point in praying on behalf of all men to One (God our Savior) whose nature it is to save‚ a thought developed in the next verse." (BORROW The Pastoral Epistles) (ED: And we pray for all for we do not know who of the "all" is of the elect). Bible Knowledge Commentary says "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. Many prayers are unacceptable but not this one." Danny Akin - Verse 3 is a hinge verse that connects vs. 1-2 with v. 4. Praying for all men, especially world and national leaders, is 1) good (a word used by Paul at least 20 times in the pastorals) and 2) acceptable (HCSB; ESV, “pleasing”; NIV, “pleases”) in the sight (lit. “before”) of God our Savior (lit. “the Savior of us God” cf. 1:1; 4:10; Titus 1:3; 2:10; 3:4). Why? Verse 4 thunders the answer: “God desires all men to be saved and come to the knowledge of the truth.” Note that to “be saved” equals having “the knowledge of the truth”, the truth that will be clearly and carefully explained in vs. 5-6

1 Timóteo 2

Barclay - who wishes all men to be saved, and to come to a full knowledge of the truth. BGT 1 Timothy 2:4 ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. KJV 1 Timothy 2:4 Who will have all men to be saved, and to come unto the knowledge of the truth. NET 1 Timothy 2:4 since he wants all people to be saved and to come to a knowledge of the truth. CSB 1 Timothy 2:4 who wants everyone to be saved and to come to the knowledge of the truth. ESV 1 Timothy 2:4 who desires all people to be saved and to come to the knowledge of the truth. NIV 1 Timothy 2:4 who wants all men to be saved and to come to a knowledge of the truth. NLT 1 Timothy 2:4 who wants everyone to be saved and to understand the truth. NRS 1 Timothy 2:4 who desires everyone to be saved and to come to the knowledge of the truth. NJB 1 Timothy 2:4 he wants everyone to be saved and reach full knowledge of the truth. NAB 1 Timothy 2:4 who wills everyone to be saved and to come to knowledge of the truth. YLT 1 Timothy 2:4 who doth will all men to be saved, and to come to the full knowledge of the truth; MIT 1 Timothy 2:4 who wants all human beings to be saved and to enter the knowledge of truth. who desires : Isa 45:22 Isa 49:6 Isa 55:1 Eze 18:23,32 Ezek 33:11 Lu 14:23 Joh 3:15-17 Joh 6:37 Ro 3:29,30 2Co 5:17-19 1Th 2:15,16 Titus 2:11 2Pe 3:9 and to come: Mt 28:19 Mk 16:15 Lu 24:47 Ro 10:12-15 Rev 14:6 the knowledge of the truth: Isa 53:11 Hab 2:14 Lu 1:77 Joh 14:6 17:17 2Ti 2:25 3:7 Heb 10:26 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: Isaiah 45:22 (THE PASSAGE GOD USED TO SAVE SPURGEON) “Turn to (imperative) Me and be saved (imperative), all the ends of the earth; For I am God, and there is no other. Isaiah 49:6 He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations So that My salvation may reach to the end of the earth.” Isaiah 55:1 “Ho! Every one who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk Without money and without cost. Ezekiel 18:23 “Do I have any pleasure in the death of the wicked,” declares the Lord GOD, “rather than that he should turn from his ways and live? Ezekiel 18:32 “For I have no pleasure in the death of anyone who dies,” declares the Lord GOD. “Therefore, repent and live.” Ezekiel 33:11 “Say to them, ‘As I live!’ declares the Lord GOD, ‘I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back, turn back from your evil ways! Why then will you die, O house of Israel?’ 2 Peter 3:9+ The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. Revelation 14:6+ And I saw another angel flying in midheaven, having an eternal gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people John 3:16+ “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. John 12:32 “And I, if I am lifted up from the earth, will draw all men to Myself.” Luke 1:77+ To give to His people the knowledge of salvation by the forgiveness of their sins, 2Ti 2:25-26+ with gentleness correcting those who are in opposition, if perhaps God may grant them repentance (NOTE IT IS A GIFT OF GRACE) leading to the knowledge (epignosis) of the truth (aletheia) 26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. GOD'S UNIVERSAL DESIRE FOR SALVATION Universal means relating to or affecting the entire universe thus affecting all members of the class or group under consideration and applicable in all cases. God's heart is for universal salvation, but this is not the same as universalism. Universalism is the false teaching that all souls will be saved. God desires all men would be saved but all men will not be saved. The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for ALL to come to repentance. --2 Peter 3:9+ Who desires (thelo) all men to be saved (sozo) and to come (erchomai) to the knowledge (epignosis) of the truth (aletheia) - All men is first in the Greek sentence for emphasis. Who is who? In context this obviously is God our Savior. This verse explains why it is good and acceptable to God for saints to pray for all men. He desires their salvation. Note carefully God desires but does not decree all to be saved! God truly and genuinely desires some things that sadly do not come to pass. Desires is in the present tense indicating this is God's constant desire! Despite the wholesale rejection of His Being, God has not fickelly changed His mind. Universal salvation (not universalism) continues to be the desire of His heart. All men here accords with God's will that we pray for all men (1Ti 2:1) God is willing to save all though He does not will to save all, He desires the salvation of all but did not decree the salvation of all Danny Akin - Our prayers should be as broad and extensive as God demands. Our hearts should be as big and expansive as God desires.....We are confronted here with the biblical reality of “the two wills doctrine of God.” To simplify this profound truth we might say it like this, “God is willing to save all though He does not will to save all, He desires the salvation of all but did not decree the salvation of all. God delights in the eternal perishing of no one, though He has designed a world where some do perish eternally. Thus we distinguish between what God would like to see happen and what he has designed will happen. There is a great tension and mystery in all of this, but there is no mystery in the revealed basic, bedrock, biblical truth: God desires all men, all persons, to be saved. This is His heart and this must be our heart. The nations are on His heart. All humanity is on His heart. In Ezekiel 18:32 God tells us, “For I have no pleasure in the death of anyone.” (ESV). Today there are according to the “Joshua Project,” as of 2-17-09, 6,649 unreached people groups. There are 2.72 billion who know little or nothing of Jesus. The top 100 unreached/least reached people groups alone total 1.7 billion people. Here you have the names of countries like India, Iraq, Morocco, Saudi Arabia, Algeria, Myanmar, China, Nigeria, Japan, Pakistan, Indonesia, North Korea, Turkey, Afganistan, Yemen, Bangladesh, Thailand, and Uzbekistan. India alone has 46 of the largest unreached/least reached people groups in the world! China has 7. Pakistan has 7. Indonesia has 5. Lest you think my heart is only for the nations let’s take a look at home. The picture is not pretty. In fact it is heartbreaking. Christianity grew by only 5% from 1990-2000 in the United States. Now compare this statistic with the following growth rates: Nonreligious/Secular 110% increase, Islam 109% increase, Buddhism 170% increase, Hinduism 237 % increase, Unitarian/Universalist 25% increase, Native American 119% increase, Baha’i 200% increase, New Age 240% increase, Sikhism 338% increase, Scientology 22% increase, Taoism 74% increase, and Deism 717% increase. Do we believe God desires all to be saved? Then we must do more. The nations cry for more. Our nation cries for more. Our God deserves more. He loves us so much He allows us to share in His mission if only we will join Him Alford - The phrase is not “willeth to save all,” which would have been very near to universalism; but there is implied “the human acceptance of offered salvation on which even God’s predestination is contingent.” Chrysostom’s comment is “if He willed to save all, do thou will it also; and if thou willest, pray for it” To be saved means to be rescued from danger, and in the case of all men, speaks of the rescue from the danger of dropping off into the eternal lake of fire. Saved (sozo) in the aorist tense describes that salvation as occurring at a point in time, for once they are saved in time, they are saved for eternity. Saved (sozo) is also in the divine passive indicating salvation is a work of God from beginning to end, from justification to glorification, from eternity past to eternity future. All praise, glory and honor be unto our great God for His desire to save any of us rebels! Paul is referring to initial salvation or so-called past tense salvation (Three Tenses of Salvation) - Past, 2Ti 1:9, Titus 3:5 - JUSTIFICATION Present, 1Co 1:18 - SANCTIFICATION (PROGRESSIVE) Future, 1Pe 1:5 - GLORIFICATION Come (erchomai in active voice = calls for a personal decision of one's will) is not coming in the literal sense but in the figurative sense of "spiritual coming" (Mt 11:29-30+) To be sure, as Jesus taught "no one can come (erchomai) to Me, unless the Father Who sent Me draws him." (Jn 6:44+, cf Jn 6:37+). But those who are drawn still have to chose to come (How do God’s sovereignty and humanity’s free will work together in salvation? or related note). In context God desires they come to the knowledge of the truth, and ultimately this means to come to a true knowledge (epignosis) of the One Who is the essence of Truth (Jn 14:6), Christ Jesus Who is full of grace and truth (Jn 1:14+, cf Jn 8:32+, Jn 17:17). To come to the knowledge of the truth is to hear the Gospel (cf, "the message of truth, the Gospel of your salvation," Eph 1:14+, "word of truth, the Gospel", Col 1:5+, "truth of the Gospel"), receive the Gospel and be transformed by the Gospel, which is what it means to be saved. One cannot be saved without coming to the full knowledge of the truth about Who Jesus is and what He has accomplished on the Cross to secure our salvation (Acts 4:12+). THOUGHT- "Once saved, always saved" is a true saying, but only if it is true! Say what? Here's what -- the first use of "saved" has to be authentic, genuine, the "real deal" and not some "decision," or profession or intellectual belief. There has to be a circumcised heart, a radical change, a supernatural transition from darkness to light, a change of allegiance from the devil to the Divine, from an old creature to a new creature (2Co 5:17+). In that sense, the saying is "dangerous," because it can be deceptive and end up with some deluded professors standing before Jesus one day saying "Lord, Lord," (Mt 7:21-23+)! (See Is once saved, always saved biblical? | GotQuestions.org) Knowledge of the truth - phrase 5x in NT - 1Ti 2:4; 2Ti 2:25; 2Ti 3:7; Titus 1:1; Heb 10:26 God’s will to save is as wide as His will to create. -- Walter Lock If God desires all men to be saved (sozo) and says first of all (1Ti 2:1) pray for all men, clearly one of the primary objectives of our prayers would be that all men might be saved. Of course we know that such will not happen because the gate is small and few are those who will enter it (Mt 7:13, 14+). What we do know is that salvation of all men is God's will and so in that spirit (and in the Spirit), we humbly and confidentially (cf 1Jn 5:14-15+) can beseech Him without ceasing for the salvation of souls. God is not to blame for their unbelief. John

1 Timóteo 2

Barclay - For there is one God, and one Mediator, between God and man, the man Jesus Christ, BBE For there is one God and one peacemaker between God and men, the man Christ Jesus, CSB For there is one God and one mediator between God and humanity, Christ Jesus, Himself human, ERV For there is one God, one mediator also between God and men, himself man, Christ Jesus, ESV For there is one God, and there is one mediator between God and men, the man Christ Jesus, GWN There is one God. There is also one mediator between God and humans-a human, Christ Jesus. KJV For there is one God, and one mediator between God and men, the man Christ Jesus; NKJ For there is one God and one Mediator between God and men, the Man Christ Jesus, MIT For there is one God, and one mediator between God and man—a human being, Christ Jesus. NAB For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human, NET For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, NIV For there is one God and one mediator between God and men, the man Christ Jesus, NJB For there is only one God, and there is only one mediator between God and humanity, himself a human being, Christ Jesus, NLT For there is only one God and one Mediator who can reconcile God and humanity-- the man Christ Jesus. NRS For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, YLT for one is God, one also is mediator of God and of men, the man Christ Jesus, one God: De 6:4 Isa 44:6 Mk 12:29-33 Joh 17:3 Ro 3:29-30 Ro 10:12 1Co 8:6 Ga 3:20 Eph 4:6 and one mediator: Job 9:33 Heb 7:25 Heb 8:6 Heb 9:15 Heb 12:24 the Man: Mt 1:23 Lu 2:10-11 Joh 1:14 1Co 15:45-47 Php 2:6-8 Heb 2:6-13 Rev 1:13 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: John 14:6 Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me. Acts 4:12 “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” Hebrews 7:25 Therefore He is able also to save forever those who draw near to God through Him (~ "MEDIATOR"), since He always lives to make intercession for them. Hebrews 8:6 But now He has obtained a more excellent ministry, by as much as He is also the Mediator of a better covenant, which has been enacted on better promises. Hebrews 9:15 For this reason He is the Mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. Hebrews 12:24 and to Jesus, the Mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. CHRIST THE ONE MEDIATOR Sinful men need a "middle man!" For (gar) is a term of explanation, in context explaining how men may be saved and come to the knowledge of the truth. They have to come to God through Christ Jesus. Hear, O Israel! The LORD is our God, the LORD is one! -- Deuteronomy 6:4+ There is one God, and one mediator (mesites) also between God and men, the Man Christ (Christos) Jesus (Iesous) - Note Paul's emphasis on One a truth the majority of our pluralistic world rejects! One God is the Jewish "Shema" (Dt 6:4+, cf Dt 4:35, 39; Isa 43:10, 44:6, 45:5–6, 21–22, 46:9, 1Co 8:4, 6) speaking of the monotheistic nature of God. One God denies the polytheistic view of divinity held by much of the lost world. God testifies "I am the LORD and there is no other. Besides Me there is no God." (Isa 45:5, 6, 14) God is on one side and men are on the other side. In between there is One Mediator (mesites), Christ Jesus. One mediator means one and only one way to God and underscores the exclusive claim of Christianity and of Jesus Himself when He declared "I am the way, and the truth, and the life; (ABSOLUTELY) no one comes to the Father but through (AS THE MEDIATOR) Me." (Jn 14:6). There is One God and only One Way to approach Him. The Man Christ Jesus clearly speaks of Jesus' humanity and underscores his earlier trustworthy statement "deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all." (1Ti 1:15+) Jesus could not have mediated for man except by becoming Man, even "as His Godhead fits Him to mediate with God." (PC) Indeed, there is a Man in Heaven today (and forever) Who was not previously there (as a "Man") before His incarnation and death on the Cross (cf "slain" in Rev 5:9, 12+)! His manhood gave us the perfect pattern for Walking Like Jesus Walked! His glorified Humanity in Heaven is now the perfect pattern for our glorified state as described in 1Jn 3:2+ (cf Php 3:20-21+). (See How can Jesus be both God and Man at the same time?) Danny Akin - Here is the divine/human negotiator between God and man, heaven and hell. Slip in any other name at the end of verse 5 and you plunge yourself into the world of blasphemy and heresy, of Satan and demons, of hell and lostness. As Adrian Rogers puts it, “salvation is not a plan-it’s a Man!” Note that the truth in this passage is the very reason that Paul can urge prayer for all men, for now we can do so through our Mediator and Great High Priest, Christ Jesus. Therefore, since we have a great high priest (OUR MEDIATOR) Who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Therefore let us draw near with confidence to the throne of grace (COMING THROUGH OUR MEDIATOR), so that (PURPOSE CLAUSE) we may receive mercy and find grace to help in time of need (DO YOU NEED HELP TODAY? THEN WHAT ARE YOU WAITING FOR??? DRAW NEAR!!!). (Hebrews 4:14-16+) Swindoll has an interesting note on Mediator - The Greek term mesites has the principle meaning of "trustworthy neutral." In this sense, a mediator helps each party find mutual satisfaction for their interests. Jesus, the God-man, is uniquely qualified to represent both parties. (See Insights on 1 & 2 Timothy) (ED: While this is interesting, remember that God does not need to be reconciled to us! Unholy men need to be reconciled to a Holy God! cf Ro 5:10+ Why do we need to be reconciled with God?) J.

1 Timóteo 2

Barclay - Who gave himself a ransom for all. It was thus he bore his witness to God in his own good times, BGT 1 Timothy 2:6 ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις. KJV 1 Timothy 2:6 Who gave himself a ransom for all, to be testified in due time. NET 1 Timothy 2:6 who gave himself as a ransom for all, revealing God's purpose at his appointed time. CSB 1 Timothy 2:6 who gave Himself-- a ransom for all, a testimony at the proper time. ESV 1 Timothy 2:6 who gave himself as a ransom for all, which is the testimony given at the proper time. NIV 1 Timothy 2:6 who gave himself as a ransom for all men--the testimony given in its proper time. NLT 1 Timothy 2:6 He gave his life to purchase freedom for everyone. This is the message God gave to the world at just the right time. NRS 1 Timothy 2:6 who gave himself a ransom for all-- this was attested at the right time. NJB 1 Timothy 2:6 who offered himself as a ransom for all. This was the witness given at the appointed time, NAB 1 Timothy 2:6 who gave himself as ransom for all. This was the testimony at the proper time. YLT 1 Timothy 2:6 who did give himself a ransom for all -- the testimony in its own times -- MIT 1 Timothy 2:6 He gave himself as the ransom for all humanity; the confirmation of this came in its own times. Who gave Himself as a ransom for all: Job 33:24 Isa 53:6 Mt 20:28 Mk 10:45 Joh 6:51 10:15 2Co 5:14,15,21 Eph 1:7,17 5:2 Titus 2:14 Heb 9:12 1Pe 1:18,19 1Pe 2:24 3:18 1Jn 2:1,2 4:10 Rev 1:5 5:9 the testimony, 1Co 1:6 2Th 1:10 2Ti 1:8 1Jn 5:11,12 at the proper time.: 1Ti 6:15 Ro 5:6 16:26 Ga 4:4 Eph 1:9,10 3:5 Titus 1:3 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: 2 Timothy 1:8+ Therefore do not be ashamed of the testimony (marturion) of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God, Mark 10:45+ “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom (lutron/lytron) for many.” Galatians 4:4+ (AT THE PROPER TIME) But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, Hebrews 1:1; 2 God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. Who gave Himself as a ransom (antilutron) for all, the testimony (marturion) given - Gave is aorist tense (at a point in time) which in the active voice signifies Christ Jesus made a decision of His own will (cf Jn 10:15, 17+, 1Jn 3:16+). The pronoun Himself is significant and indicates Jesus held nothing back and He did this for us! Jesus presented Himself a vicarious, voluntary offering. Ransom (antilutron) speaks of the price Jesus price (His precious blood - 1Pe 1:18-19+) to secure our redemption (pay the price to set captives/slaves free). The preposition for is huper, which means in place of, in behalf of and in this context as the substitute for all who would place their faith in Him (See substitutionary atonement)! All (pas) is the interesting word here, for some would say this means for all who would one day believe in Him (so-called limited atonement), whereas others would say this means His death for efficacious for all mankind, even though not all would believe in Him (unlimited atonement). I tend to favor the latter, but can understand the debate. The point is that His death avails for any and all who place their faith in Him. “The way is open to all but there is only one way. What was the testimony? It was the Person of Jesus Christ, Who declared the truth that He was "the way, the truth and the life and no one could come to the Father but through Him (as "Mediator")." (Jn 14:6). “Life is short, death is sure, sin is the cost and only Jesus is the cure.” Donald Guthrie - Christ is pictured as an ‘exchange price’ on behalf of and in the place of all, on the grounds of which freedom may be granted. Yet not all enjoy that freedom. The ransom‚ it is true‚ has infinite value‚ but the benefits require appropriation. The apostle is implying here that since the ransom is adequate for all, God must desire the salvation of all. (BORROW The Pastoral Epistles) NET Note renders the testimony given at the proper time as "revealing God's purpose at his appointed time." - Revealing God's purpose at his appointed time is a difficult expression without clear connection to the preceding, literally "a testimony at the proper time." This may allude to testimony about Christ's atoning work given by Paul and others (as 1Ti 2:7 mentions). But it seems more likely to identify Christ's death itself as a testimony to God's gracious character (as 1Ti 2:3–4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2Ti 1:9–10; Titus 2:11–14; 3:4–7 for similar ideas. Swindoll says the testimony is "The fact that Jesus paid "a ransom for all" provides undeniable proof that God desires "all men to be saved." (Insights on 1 & 2 Timothy, Titus) Barclay on ransom - Antilutron is a very rare word. It is worth noting in the passing that in the Orphic literature it is used to mean an 'antidote', and 'remedy'. Christ's death, we could understand it, is the 'antidote' for the poison, and the 'remedy' for the disease of sin. Jesus paid a debt He did not owe to pay the debt we could never pay. At the proper time - Paul explains the proper time as "when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law." (Gal 4:4+). Danny Akin - Paul says this glorious truth is to be testified in due time, at the proper time. God has, in Christ, provided overwhelming evidence at a particular moment in history of his desire for the salvation of all men. He has done His part. Ransom (487)(antilutron from antí = in return, in lieu of, instead of [signifies substitution] + lútron = ransom) is literally something standing in lieu of a ransom. It describes "what is given in exchange for another as the price of his redemption." (Thayer) In classic Greek it also meant antidote or remedy. Vine writes that "The prefix anti expresses that the ransom is equivalent in value to that which is procured by it. It indicates the vicarious nature of the expiatory sacrifice of Christ in His death." Testimony (3142) marturion/martyrion source of English "martyr") means evidence, proof. The content of what a witness tells. Marturion is is the declaration of facts which confirms or makes something known. Testimony, witness, proof, the declaration which confirms or makes something known. Marturion is an objective act, circumstance or statement that provides evidence or certifies the truthfulness of something. The content of what is witnessed or said. Testimony (marturion) means just that—a testimony or witness. A person can only testify to what he himself has seen or heard or experienced. A witness in a courtroom is to report only what he knows objectively, factually, and personally. He is not to speculate, guess, or deduce. Testimony is a solemn attestation as to the truth of a matter, a declaration of truth or fact. Testimony is proof or demonstration of some fact, evidence, piece of evidence. QUESTION - Whom did Jesus die for? Did Jesus die for everyone? ANSWER - Exactly whom Jesus died for is a point of theological disagreement among evangelical Bible believers. Some Christians believe that Jesus died only for the elect; this is the doctrine of limited atonement, the L in Calvinism’s TULIP. Other Christians believe that Jesus died for everyone who has or ever will live; this is the doctrine of unlimited atonement, held by Arminians and most four-point Calvinists, or Amyraldians. Limited atonement, sometimes called particular redemption, is based on the doctrine of election or predestination (Romans 8:30, 33; Titus 1:1). Since only the elect of God will be saved, the reasoning goes, Jesus must have died only for them. Otherwise, Jesus’ death “failed” those who are not elect. If Jesus died for everyone, then hell will be full of people for whom Jesus died—was His atonement insufficient? If Jesus died only for the elect, then His atonement perfectly accomplished its goal. Every person for whom Jesus died will be in heaven. Unlimited atonement, on the other hand, says that Jesus died for everyone but that only those who respond in faith will reap the benefits of His sacrifice. In other words, Jesus’ death was sufficient for all, but only effectual for some (those who have faith). If Jesus did not die for everyone, the reasoning goes, then the offer of salvation is empty, because the non-elect cannot be saved. The teaching of unlimited atonement is based on verses such as 1 John 2:2, “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” Precise theological thinking is a good thing. We are called to be students of the Word (2 Timothy 2:15). But on this point, it seems that most people follow a theological system to get to their answer, rather than the clear Word of God. If it were not for theological systems (namely, Calvinism and Arminianism), the question of whom Jesus died for would probably never come up—but it has come up! One side says that, if Christ did not die for all, then there can be no genuine offer of salvation. The other side says that, if Christ died for some who will never be saved, then His death in some sense fails to accomplish its purpose. Either way, there seems to be an attack upon God’s character or Christ’s work—either God’s love is limited or Jesus’ power is limited. This presents an unnecessary dilemma and creates a tension where none need exist. We know that God’s love is infinite (Psalm 107:1) and that Christ’s power is infinite (Colossians 1:16–17). The dilemma is a false one of our own making. In short, the offer of salvation is universal—to all who will believe (Romans 10:11, 13). We also know that, regardless of how broad Christ’s atonement is, it is limited in some respect—it is effective only for those who believe (John 3:18). John 10 provides more insight into the issue of whom Jesus died for. In that passage we see that Christ died for His sheep (John 10:11, 15). Also, all who are His sheep will come to Him (Jn 10:4 and Jn 10:27), and they are kept secure in Christ (Jn 10:28–30). However, when we share the gospel, we don’t try to “pre-screen” the hearers of the message. We don’t delve into who are the elect or for whom Jesus may or may not have died. Those discussions would distract from the goal of evangelism. When presenting the gospel, we simply say, “Jesus died for your sin, and He rose again from the dead. His death is sufficient to pay for your sins if you will put your faith in Him.” This is a biblically accurate statement, and it avoids trying to get too specific. The preaching of the apostles in the New Testament doesn’t try to cut it more finely than that. GotQuestions.org Related Resources: Limited atonement-is it biblical? | GotQuestions.org What are the main arguments against limited atonement? | GotQuestions.org Is the atonement of Christ unlimited? | GotQuestions.org What are the various theories on the atonement? | GotQuestions.org What is the concept of the vicarious atonement? | GotQuestions.org What is the substitutionary atonement? | GotQuestions.org What are some Bible verses about atonement? | GotQuestions.org Scriptures describing for whom Christ died... For all (1 Tim. 2:6; Isa. 53:6). For every man (Heb. 2:9). For the world (John 3:16). For the sins of the whole world (1 John 2:2). For the ungodly (Rom. 5:6). For false teachers (2 Peter 2:1). For many (Matt. 20:28). For Israel (John 11:50–51). For the Church (Eph. 5:25). For "me" (Gal. 2:20). James Smith - A RANSOM FOR ALL 1 Timothy 2:4–6 1. The need implied. “Who will have all men to be saved.” 2. The desire of God. “Who will have all men.” 3. The provision made. “Who gave Himself a ransom for all.” 4. The way appointed. “One Mediator between God and men, the Man Christ Jesus” 1 Timothy 2:7 For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth. Barclay - to which I have been appointed a herald and an envoy (I am speaking the truth: I do not lie), a teacher to the Gentiles, a teacher whose message is based on faith and truth. BGT 1 Timothy 2:7 εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος, ἀλήθειαν λέγω οὐ ψεύδομαι, διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ. KJV 1 Timothy 2:7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. NET 1 Timothy 2:7 For this I was appointed a preacher and apostle– I am telling the truth; I am not lying– and a teacher of the Gentiles in faith and truth. CSB 1 Timothy 2:7 For this I was appointed a herald, an apostle (I am telling the truth; I am not lying), and a teacher of the Gentiles in faith and truth. ESV 1 Timothy 2:7 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. NIV 1 Timothy 2:7 And for this purpose I was appointed a herald and an apostle--I am telling the truth, I am not lying--and a teacher of the true faith to the Gentiles. NLT 1 Timothy 2:7 And I have been chosen as a preacher and apostle to teach the Gentiles this message about faith and truth. I'm not exaggerating-- just telling the truth. NRS 1 Timothy 2:7 For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. NJB 1 Timothy 2:7 of which I was appointed herald and apostle and -- I am telling the truth and no lie -- a teacher of the gentiles in faith and truth. NAB 1 Timothy 2:7 For this I was appointed preacher and apostle (I am speaking the truth, I am not lying), teacher of the Gentiles in faith and truth. YLT 1 Timothy 2:7 in regard to which I was set a preacher and apostle -- truth I say in Christ, I do not lie -- a teacher of nations, in faith and truth. MIT 1 Timothy 2:7 To give this testimony, I was appointed a messenger and apostle—I speak truthfully without prevarication—a teacher of nations in matters of faith and truth. For this: 1Ti 1:11-12 I was appointed: Ec 1:1,2,12 Eccl 7:27 Eccl 12:8-10 Ro 10:14 Eph 3:7,8 2Ti 1:11 2Pe 2:5 I am telling the truth: Ro 1:9 9:1 2Co 11:31 Ga 1:20 a teacher: Joh 7:35 Ac 9:15 22:21 26:17,18,20 Ro 11:13 15:16 Ga 1:16 2:9 in faith: Ac 14:27 Ga 2:16 3:9 truth: Ps 111:7 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: Romans 10:14 How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 1 Timothy 1:11-12+ according to the glorious gospel of the blessed God, with which I have been entrusted. 12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 2 Timothy 1:11+ for which I was appointed a preacher and an apostle and a teacher. PAUL'S THREE-FOLD APPOINTMENT For this - When you see phrases like this, begin to train your mind (enabled by the Spirit) to always ask "For what?" God had appointed Paul (and us) to proclaim the message of truth in 1Ti 2:6. I was appointed a preacher (kerux - a herald) and an apostle (apostolos - a sent one) (I am telling the truth [aletheia], I am not lying) as a teacher (didaskalos) of the Gentiles (ethnos) in faith (pistis) and truth [aletheia] - Paul first gives the three-fold appointment he had received from God. In is a locative of sphere, indicating the "atmosphere" in which he carries out his three-fold appointment, in faithfulness and veracity. Danny Akin adds on in faith and truth - With fidelity and veracity Paul conducted his ministry before all. Examine my motives and my message. See if they will not withstand your most careful scrutinizing and inspection. This is my ministry! This is my life! Why? Because Christ is my life! Why does Paul affirm I am telling the truth, I am not lying? - This is in effect an oath. Paul says that this is essence of my person and my passion. Robert Coleman is his classic The Master Plan of Evangelism (SEE RELATED ARTICLE) writes, “The need of the hour is a return to the kind of evangelism which majors in people winning other people to Christ and building those they have won into disciples who can win and build others.” (BORROW The master plan of evangelism and discipleship : two books in one volume) Danny Akin writes that "Paul had a unique call from Jesus Christ to proclaim the gospel. But then, does he not have the same for us all in some sense? The first great missions movement growing out of the Reformation was among the Moravians. Their passion for the gospel and the nations is unparalleled in our day. Indeed the historian A. C. Thompson wrote of these early mission pioneers,” so fully was the duty of evangelizing the heathen lodged in their thought that the fact of anyone entering personally upon that work never creates surprise… It is not regarded as a thing that calls for widespread heralding, as if something marvelous or even unusual were in hand.” (See article by Colin Grant - Europe's Moravians - A Pioneer Missionary Church). Going to the nations was the norm, it was simply who they were! It is well known the influence that the Moravians had on the Great Awakening preacher John Wesley (1703-81). Perhaps what he caught from them was what inspired him to write this prayer to our God: “I am no longer mine but Yours. Put me to what You will; Rank me with whom You will; Put me to doing, put me to suffering; Let me be employed for You or laid aside for You, Exalted for You or brought low for You; Let me be full, let me be empty, Let me have all things or let me have nothing; I freely and wholeheartedly yield all things To Your pleasure and disposal. Amen.” Can you say this? Can I? A Great Commission Christian can. Spurgeon, “If sinners will be damned, at least let them leap to hell over our bodies. And if they will perish, let them perish with our arms about their knees, imploring them to stay." Preacher (2783) kerux is the Greek term describing the Imperial Herald (Crier, Messenger, Proclaimer) who made a public proclamations for kings, magistrates, princes, military commanders. A kerux was the town crier or herald. The kerux, who often served as a close confidant of the king, would travel throughout the realm announcing to the people whatever the king wished to make known. It is this note of authoritative declaration that is so appropriately transferred to the proclamation of the gospel. In Classic Greek kerux was used of a public servant of supreme power both in peace and in war, who summoned the town gathering (which is the Greek word ekklesia translated in the NT as "church"). Paul was the public crier of the gospel message resulting in the ekklesia being called out of the world and unto God into the body of Christ, the church. That the gospel message was also found in the OT, is implied by Peter's description of Noah as "a preacher (kerux) of righteousness" (2Pe 2:5+). Kerux word also stresses the boldness and openness of Paul’s evangelistic work because he had a message which he boldly, uncompromisingly proclaimed before both kings and commoners. Kerux - 3x - 1 Tim. 2:7; 2 Tim. 1:11; 2 Pet. 2:5 Apostle (652) apostolos from apo = from + stello = send forth) (Click discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him. Apostolos referred to someone who was officially commissioned to a position or task, such as an envoy. Cargo ships were sometimes called apostolic, because they were dispatched with a specific shipment for a specific destination. In secular Greek apostolos was used of an admiral of a fleet sent out by the king on special assignment. In the ancient world a apostle was the personal representatives of the king, functioning as an ambassador with the king’s authority and provided with credentials to prove he was the king's envoy. Paul's uses of apostle - Rom. 1:1; Rom. 11:13; Rom. 16:7; 1 Co. 1:1; 1 Co. 4:9; 1 Co. 9:1; 1 Co. 9:2; 1 Co. 9:5; 1 Co. 12:28; 1 Co. 12:29; 1 Co. 15:7; 1 Co. 15:9; 2 Co. 1:1; 2 Co. 8:23; 2 Co. 11:5; 2 Co. 11:13; 2 Co. 12:11; 2 Co. 12:12; Gal. 1:1; Gal. 1:17; Gal. 1:19; Eph. 1:1; Eph. 2:20; Eph. 3:5; Eph. 4:11; Phil. 2:25; Col. 1:1; 1 Thess. 2:6; 1 Tim. 1:1; 1 Tim. 2:7; 2 Tim. 1:1; 2 Tim. 1:11; Titus 1:1 Teacher (1320) didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. Someone has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops." Richards writes that "Jesus’ teaching focused on shaping the hearers’ perception of God and God’s kingdom, and thus it dealt with the implications of a personal relationship with God. In John’s Gospel, much of Jesus’ public instruction focused on himself and his own place as Son of God." Didaskalos - Matt. 8:19; Matt. 9:11; Matt. 10:24; Matt. 10:25; Matt. 12:38; Matt. 17:24; Matt. 19:16; Matt. 22:16; Matt. 22:24; Matt. 22:36; Matt. 23:8; Matt. 26:18; Mk. 4:38; Mk. 5:35; Mk. 9:17; Mk. 9:38; Mk. 10:17; Mk. 10:20; Mk. 10:35; Mk. 12:14; Mk. 12:19; Mk. 12:32; Mk. 13:1; Mk. 14:14; Lk. 2:46; Lk. 3:12; Lk. 6:40; Lk. 7:40; Lk. 8:49; Lk. 9:38; Lk. 10:25; Lk. 11:45; Lk. 12:13; Lk. 18:18; Lk. 19:39; Lk. 20:21; Lk. 20:28; Lk. 20:39; Lk. 21:7; Lk. 22:11; Jn. 1:38; Jn. 3:2; Jn. 3:10; Jn. 8:4; Jn. 11:28; Jn. 13:13; Jn. 13:14; Jn. 20:16; Acts 13:1; Rom. 2:20; 1 Co. 12:28; 1 Co. 12:29; Eph. 4:11; 1 Tim. 2:7; 2 Tim. 1:11; 2 Tim. 4:3; Heb. 5:12; Jas. 3:1 Truth (225) aletheia from a = indicates following word has the opposite meaning ~ without + lanthano = to be hidden or concealed, to escape notice, cp our English "latent" from Latin = to lie hidden) has the literal sense of that which contains nothing hidden. Aletheia is that which is not concealed. Aletheia is that which that is seen or expressed as it really is. Aletheia uses by Paul - Rom. 1:18; Rom. 1:25; Rom. 2:2; Rom. 2:8; Rom. 2:20; Rom. 3:7; Rom. 9:1; Rom. 15:8; 1 Co. 5:8; 1 Co. 13:6; 2 Co. 4:2; 2 Co. 6:7; 2 Co. 7:14; 2 Co. 11:10; 2 Co. 12:6; 2 Co. 13:8; Gal. 2:5; Gal. 2:14; Gal. 5:7; Eph. 1:13; Eph. 4:21; Eph. 4:24; Eph. 4:25; Eph. 5:9; Eph. 6:14; Phil. 1:18; Col. 1:5; Col. 1:6; 2 Thess. 2:10; 2 Thess. 2:12; 2 Thess. 2:13; 1 Tim. 2:4; 1 Tim. 2:7; 1 Tim. 3:15; 1 Tim. 4:3; 1 Tim. 6:5; 2 Tim. 2:15; 2 Tim. 2:18; 2 Tim. 2:25; 2 Tim. 3:7; 2 Tim. 3:8; 2 Tim. 4:4; Tit. 1:1; Tit. 1:14 1 Timothy 2:8 Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. BGT 1 Timothy 2:8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ. KJV 1 Timothy 2:8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. NET 1 Timothy 2:8 So I want the men to pray in every place, lifting up holy hands without anger or dispute. CSB 1 Timothy 2:8 Therefore, I want the men in every place to pray, lifting up holy hands without anger or argument. ESV 1 Timothy 2:8 I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; NIV 1 Timothy 2:8 I want men everywhere to lift up holy hands in prayer, without anger or disputing. NLT 1 Timothy 2:8 In every place of worship, I want men to pray with holy hands lifted up to God, free from anger and controversy. NRS 1 Timothy 2:8 I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument; RSV 1 Timothy 2:8 I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; YLT 1 Timothy 2:8 I wish, therefore, that men pray in every place, lifting up kind hands, apart from anger and reasoning; NKJ 1 Timothy 2:8 I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; NJB 1 Timothy 2:8 In every place, then, I want the men to lift their hands up reverently in prayer, with no anger or argument. NAB 1 Timothy 2:8 It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument. ASV 1 Timothy 2:8 I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing. MIT 1 Timothy 2:8 I insist, therefore, that men pray everywhere, lifting up holy hands, without being in a huff and contentious. DBY 1 Timothy 2:8 I will therefore that the men pray in every place, lifting up pious hands, without wrath or reasoning. GWN 1 Timothy 2:8 I want men to offer prayers everywhere. They should raise their hands in prayer after putting aside their anger and any quarrels they have with anyone. BBE 1 Timothy 2:8 It is my desire, then, that in every place men may give themselves to prayer, lifting up holy hands, without wrath or argument. Therefore I want: 1Ti 5:14 1Co 7:7 Titus 3:8 pray: 2Ch 33:11,12 Ps 130:1,2 La 3:55,56 Jon 2:1,2 Mal 1:11 Lu 23:42,43 Joh 4:21,23,24 Ac 21:5 lifting: Job 16:17 Ps 26:6 66:18 134:2 Pr 15:8 21:27 Isa 1:15 58:7-11 Jer 7:9,10 Mal 1:9,10 Ac 10:2,4,31 Heb 10:22 Jas 4:8 1Jn 3:20-22 without: 1Ki 3:11 Ps 35:13 Mt 5:22-24,44 6:12,14,15 Mk 11:25 Lu 23:34 Ac 7:60 1Pe 3:7 and dissension: Mt 21:21 Mk 11:23,24 Jas 1:6-8 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: 1 Timothy 5:14 Therefore, I want (boulomai) younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach; Titus 3:8 This is a trustworthy statement; and concerning these things I want (boulomai) you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. Matthew 5:22-24; 44 “But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell. 23 “Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, 24 leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering. (5:44) “But I say to you, love your enemies and pray for those who persecute you, 1 Peter 3:7 You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered. HOLY HANDS THAT ARE WHOLLY HOLY Therefore - Term of conclusion. What is Paul concluding? Note the mention of pray again in this passage, so it is fair to say that Paul is concluding his pericope on prayer which began in 1Ti 2:1 with 1Ti 2:3-7 addressing a main motive for prayer that lost might be saved. Hiebert says: The important matter is not the bodily posture but the inner life. The one leading in prayer must have "holy hands," hands unstained with sin through employment in impure deeds. He who would lead others to the throne of God must be morally qualified to do so. Belleville has an interesting comment on this next section of chapter 2 proposing that "The setting is public worship. This is clear from the opening "therefore" (NLT omits), which ties verses 8-15 with what comes before. God wants all people to be saved (2:4-5), and Christ offered himself as a ransom to this end (2:6). Therefore men and women need to start behaving in public worship in a manner consonant with these theological truths. Also, "to pray" is repeated (2:1, 8). Paul set out the duty of the entire congregation to pray for all people—especially public officials (2:1-7); then, he offered specific corrections along gender lines. Paul begins with a virtual command: "I will it." This is quite unusual. Paul's typical pastoral approach is that of request: "I urge" (parakaleō), or "I ask" (deomai). He commands only as a last resort—as he did with the Thessalonian church "in the name of our Lord Jesus Christ," when their idleness increased (instead of decreasing) after his first missive (2Th 3:6). To interject his apostolic authority in this way indicates that there was a need for decisive intervention." (Cornerstone Biblical Commentary – Volume 17: 1-2 Timothy, Titus, Hebrews) I want (boulomai) the men in every place to pray (proseuchomai) - Want expresses more than just a suggestion. While not a command, it is Paul's strong desire for this to take place in worship. Men is aner, the Greek word for adult males (in contrast to women who Paul addresses in 1Ti 2:9) and not people in general. Pray is the general, all encompassing word for prayer and in the present tense calls for this to be the continual practice of holy men (cf "holy hands"). Steven

1 Timóteo 2

Barclay says: He who prays must stretch forth and hold up holy hands. He must hold up to God hands which do not touch or handle the forbidden things. This does not mean for one moment that the sinner is debarred from God; but it does mean that there is no reality in the prayers of the man who prays and then goes out to soil his hands with forbidden things, as if he had never prayed. It is not thinking of the man who is helplessly in the grip of some sin or some passion or some habit and who is desperately fighting against it, and who is bitterly conscious of his failure. It is thinking of the man whose prayers are a sheer formality, who prays and then goes out to live as if he had never prayed. Demarest says: The picture of lifting holy hands not only harks back to the ancient Jewish traditions; it is also a picture of coming before God with clean hands and a pure heart. How can we lift holy hands to God if we are not actively seeking to relate to all men and women, whom He loves without distinction? How can we lift holy hands to God if we are not speaking and working for the reduction and elimination of the forces and weapons poised to destroy the very people God loves and for whom Christ died? To raise holy hands, without wrath and doubting, is clearly of first importance in our worship agenda. Broken human relationships affect one's ability to pray. - Duane Litfin (Mt 6:12+) Regarding wrath one is reminded of the words of Jesus "But I say to you that everyone who is angry (orgizo - cognate verb of orge) with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ (raca) shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell. “Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering (OR IN CONTEXT OF OUR PRESENT PASSAGE - "THEN LIFT UP HOLY HANDS!")." (Mt 5:22-24+) Hiebert says: The concluding phrase "without wrath and disputing" sets forth two conditions for effectual public prayer. "Wrath" relates to the personal attitude toward others, the inner disposition of ill-will and resentment. We cannot truly pray for those with whom we are angry, nor can we be angry with those for whom we truly pray. "To introduce disputes into prayer is to pray at one another instead of to God." Unless repented of and removed, both the inner attitude and its outward manifestation disqualify one to lead in public prayer. THOUGHT - A few thoughts on holy hands - Do you (I) have "holy hands?" Are you truly on the inside what you give others the impression that you are on the outside? Or are you (am I) a hypocrite (cf Mt 23:25, 27)? Recall Jesus' warning "If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell." (Mt 5:30+) It follows that we men should not lift up holy hands until they are truly holy! James gives good advice in this regard commanding us to "Draw near (aorist imperative see our need to depend on the Holy Spirit to obey) to God and He will draw near to you. Cleanse (aorist imperative) your hands, you sinners; and purify (aorist imperative) your hearts, you double-minded. Be miserable (aorist imperative) and mourn (aorist imperative) and weep (aorist imperative); let your laughter be turned (aorist imperative) into mourning and your joy to gloom. Humble (aorist imperative) yourselves in the presence of the Lord, and He will exalt you.." (James 4:8-10+).