there is also one mediator between God and humankind,
Christ Jesus, himself human,
6 who gave himself a ransom for all
I Timothy 2:1-7 is liturgical or public prayer. The transition between these two sections seems awkward.[1] This portion of the pastoral letter focuses primarily on issues of worship (2:1-3:16). The church faces disruptive personalities ("false teachers") and the hazardous, haphazard upwelling of wrong doctrine -- not to mention its precarious position amidst first-century opposition. Thus, the body of this letter (2:1-6:19) opens with a deceptively simple command to pray and to make that prayer all-inclusive. In 2:1-7, there are both good social reasons (the desire to live in peace and quiet) and good theological reasons (there is truly only one God and one Redeemer) for this call to universality in prayer.
1First of all, then, I urge that supplications (δεήσεις), entreaties for help in personal need. The first type of prayermeans request and often in Pauline literature (I Timothy 5:5; II Timothy 1:3; Romans 10:1; II Corinthians 1:11, 9:14; Ephesians 6:18; Philippians 1:4, 19; 4:6). It is a cry for help, an expression of need and can entail an intense cry of lamentation. Prayers (προσευχάς) refers to an entreaty for beneficial outcomes. The second type of prayer is more of a general prayer term and can even denote a place of prayer. Intercessions (ἐντεύξεις) refers to petition for others in need, the third type of prayer. Paul uses the verb form in Romans 8:27 to denote the intercessory role of the Holy Spirit and in Romans 8:34 to describe Christ's intercession for believers. He also uses the verb form in Romans 11:2 to describe Elijah's complaints to God against Israel. In secular literature, the term includes the notion of a petition to one's superior, who is often the king. Considering how Paul uses the term in Romans and considering how the term appears in secular literature, here the word probably has the connotation of intercessory petitions made on the behalf of others to a superior, which in this case is not a king, but God. Thanksgivings (εὐχαριστίας) refers to thanksgiving for blessings received, the fourth and final type of prayer, encouraging readers to make thanksgiving for all people. While there is some overlap in these categories of prayers, the above distinctions can be helpful.[2] He wants his readers to make such prayers are for everyone. Prayer is the main activity of a Christian community. The exhortation for Christians to pray in worship seems obvious enough; however, there is a bit of a twist in his urgings. The Christian community's prayers are for everyone. Prayer is the first cause, the vital heartthrob of Christian public worship. Without prayer, the church is empty, no matter how full. With prayer, the church has power, no matter how empty. All prayer should be for all people.[3] Such prayer by congregations is 2 for kings and all who are in high positions. The first directive is that the congregation should include everyone in prayer, with "kings" and those in "high positions" just one example from that extensive list. Prayers for political leaders had long been a part of Jewish worship. The author wants to make sure that the practice that is a heritage from Judaism's worship is one that Christian congregations adopt as well. Christians and Jews were both suspect in the larger pagan society because they refused to worship the emperor or to pray to him. However, Christians could and should pray for the emperor and all others in positions of authority. The concern expressed here is consistent with the discussion of Christian obedience to the secular authorities in Romans 13. The reason is so that we may lead a quiet life. This call to "quietness" contrasts with the excessive eschatological expectations and excitement that rippled through the faith community. Further, such prayer will lead to a peaceable life. By linking the possibility of peace and quiet to prayers for those in authority, early Christians, for good or ill, directly experienced the whims and temperaments of the civil rulers under which they lived. It reminds us of the importance of the political and economic arrangements in a nation, for they have profound effect upon the everyday lives of citizens. The author wants government leaders to perceive his communities as peaceful religious groups and therefore free from the watchful eye of the secular authority. Hence, he has a very practical concern here: At a time of tension in which Timothy is attempting to maintain churches, it is most important to stay focused on the spiritual matters and out of the spotlight, keeping distant from any political intrigue. The central issue is the attitude of the church toward kings and those in authority. It may be the question of public prayer for the emperor cult. The reason for such prayer is that they will have freedom to live on their own and that these people may receive the salvation offered in Christ. In obeying authorities and praying for them, Christians believed they were rendering to Caesar what belongs to Caesar. Some scholars would say that the author has a piety that is at home in church and world, while Paul had a tension between two worlds. Moderation is the keynote. This desire for "peaceableness" counterbalances the more strident urgings in I Timothy 1:18 to "fight the good fight" for truth. Further, they are to live in all godliness. Godliness is an often-repeated term in the pastorals to denote the essential faith and reverence that defines the Christian life. They are to live with dignity. "Dignity" describes an attitude that demands respect, a quality all Christians are to express. The idyllic life the author describes here, one that is quiet and peaceable, is a life characterized by inner tranquility. He makes this tranquil existence definitively Christian by the additional qualities of "godliness" and "dignity." Practicing inclusive prayer and demonstrating godliness and dignity are particularly right and proper in worship because these attitudes reflect God's own intentions.
Such a statement occurs in the backdrop of peace guaranteed by the Roman Empire. It was an oppressive regime. Of course, if a society became open to the political involvement of Christians, the advice might be different.[4] Moreover, emphasizing the church's peace does not cohere with one of the major themes of this passage: the inclusive nature of salvation. Statements in this passage show that his primary concern is for the availability of salvation for all and not necessarily for the church's peaceful existence.[5] Therefore, one could read verse 2 as parenthetical. Christian prayers are for all people, including secular rulers, and, because of praying for all people, believers will have peaceful lives. On this reading the emphasis remains on prayer for all people and how engaging in such action results in better lives for Christians. If believers pray for all people and do not become exclusivist in nature, they will live devoid of conflict. Such willingness to include all people in their prayers shows outsiders that believers are not antagonistic to society. This behavior contrasts with the false teachers who bring in dissension and dishonor upon the church (I Timothy 1:3-4, 6-11, 19-20; 4:7; 6:20-21; cf. 3:7). Here the emphasis is that true teachers and true Christian behavior does the opposite.[6]
There is a passive quality to the advice. The author believes that Christians make the best witness to the secular world by remaining dignified and prayerful. This advice is not the social gospel that many activists favor. One can only wonder if the practical exigencies of spreading the gospel in the first century Mediterranean world had not diluted Jesus' original teachings that seem to suggest a more radical social upheaval. However, now that Christ's return (Parousia) was not imminent, it seemed more faithful and safer to alter the strategy. 3 This is right and is acceptable in the sight of God our Savior, 4 who desires everyone to receive salvation. Living quiet, peaceful, and prayerful lives would not only protect the fledgling communities, but also bring about the salvation of everyone. No matter how one attempts to clarify the issue, this verse along with Romans 13 raises the continuing theological dilemma of a Christian's responsibility to obey secular authority, even if unjust, or to serve in the military. The author makes the theological assertion that God desires the salvation of everyone. Throughout the Pastoral Epistles, the focus is on the redeeming quality of God made possible by Christ. The explicit inclusivity of the assertion here may have a direct bearing upon the teaching offered by gnostic "false teachers" -- or even against Jewish claims to exclusivity. Thus, if we reflect upon the doctrine of election, we see here the unlimited quality of the divine will in Jesus Christ toward the salvation of humanity in intention and sufficient for the salvation of all people.[7] God desires everyone to come to the knowledge of the truth. The verse is representative of John. "Truth" is Christian faith. There may have been a tendency toward exclusiveness. The phrase has a distinctly gnostic ring to it, but here the "saving knowledge" is available to all, not just a select few. It is not enough to have the objective knowledge of the objective revelation of the divine will in Christ. The Holy Spirit brings people to the subjective knowledge of the truth that frees humanity for faithfulness to God.[8] 5 For there is one God. The author makes a transition in verses 5-6. Using an earlier creedal formulation (of which there were many in the early Church, as in Mark 10:45, he moves from the subject of behavior to one of doctrinal truth: God is one. God is free in divine unity. Of course, any Jew would affirm this monotheistic statement of divine identity. The high-modern era of systematic theology fixated on God, nervous about talking about the Spirit and ran from talking about Jesus. High-modern theologians only wanted to talk about God, and even then, in abstract terms like "The Ground of Being." However, the significant part of the Gospel is not "Ground." It is Jesus. Jesus is our all in all.[9] Thus, there is also one mediator between God and humankind, Christ Jesus, himself human. Then, the author makes a crucial distinction that separates Christianity from its Jewish roots and from any other religion: God has only one mediator between divinity and humanity. This one mediator is Jesus. As mediator, Jesus stands in the middle of two parties, seeking to make peace between them. To achieve reconciliation, he must have a relationship with the two parties. Jesus of Nazareth is the only one who has this unique relationship with God and humanity. He bridges the gap between the perfection and holiness of God and the imperfection, weakness, and sinfulness of humanity. Jesus is authentically human. He is true humanity, identifying with us. He sympathizes with our weaknesses (Hebrews 4:15). Since the suffering in his life tested him, he can help us in our time of testing (Hebrews 2:18). He is with us in our difficulties. Jesus of Nazareth spent most of his life with family and neighbors in Nazareth. He was simply living with people. In that Jesus sense, Jesus is with us as Immanuel before he was Savior. In being human, he overcomes our isolation. The description of Jesus as "mediator" is ambiguous. A mediator implies that at least two parties are estranged. Mediation implies that both parties must compromise to find middle ground. This is not what the author intends for his readers to understand. It is better to see Jesus' role as mediator as more of a defense advocate for his human clients who have, because of the sin of Adam, no legal ground to stand on. God may choose to be gracious, but it is not because anyone or anything forces God to compromise. Of course, this does not mean that Jesus is an intermediate being, a third being between God and humanity.[10] Irenaeus (Adv. Haer. 5.17.1) appealed to this passage to the work of the Mediator in the reconciling of the Father to the offending by humanity of its sin. Augustine would follow this line of thought. He went further in his Confessions (10.68) and City of God (9.15.2) that Christ is Mediator only in accord with his humanity. The notion influenced Latin Scholasticism. The notion is behind the satisfaction theory of Anselm.[11] John Calvin (Institutes 2.12ff) would use this passage in a comparable way, although he emphasized that the divine-human person is the bearer of the office of Mediator. Good Friday makes Jesus the mediator and Easter Day reveals, confirms, and brought it into effect. This means Jesus is the one who represents us, who bears the sin of the world, and reconciles the world with God.[12] Reconciliation cannot come solely from the Father. It must happen on the side of humanity as well. In exemplary fashion, this took place in Jesus of Nazareth. Jesus vicariously reconciles in his own person the independence of all creatures to God. Therefore, he is the Mediator between God and us, as this passage makes clear. He is Mediator by his death because the acceptance of death was the extreme consequence of the self-distinction of the Son from the Father. By this death, Jesus Christ made room for the glory of God and for the existence of others alongside Jesus.[13] Jesus is the one 6 who gave himself a ransom for all. Jesus effected the successful mediation by offering himself as a ransom for all. Jesus is not only a mediator; he is also the ransom paid. We are captives to our sinfulness. We can try to change our ways, fix our mistakes, and get ourselves on the right track, but our efforts are always going to fall short. In his letter to the Romans, Paul admits his own frustration when he says, "I am of the flesh, sold into slavery under sin. I do not understand my own actions. For I do not do what I want, but I do the very thing I hate" (7:14-15). Such words ring terribly true. We are slaves to sin and need rescue. As the ransom, Jesus took personal action to buy us out of slavery. The ransom that Jesus offered was his own life through a crucifixion that was the worst possible way to die. Good Romans did not discuss crucifixion in public. The death of Jesus was a ghastly sight. On the cross, we see Jesus giving up his life, but also his position as Son, suffering something degrading, dehumanizing, and shameful. He did so for our salvation. As he paid the ransom with his life, we can receive rescue, forgiveness, and rightness with God. The notion of ransom has a close connection to the theme of expiation and a relation to the explanatory words of the Lord’s Supper.[14]A ransom implies that someone abducted humanity. Hence, Jesus becomes the mediator between God and Satan who appears willing to release his human bounty if Jesus becomes the payment in kind. Here is an articulation of a "substitution" theory of atonement. This ransom quality (redemption or buying back out of slavery) is the most important component of Christ's qualities for the Pauline argument for inclusivity. Christ as a "ransom for all" makes Christ the Savior for all. Further, God attested this at the right time. The author subtly shifts the focus back from Christ's sacrifice to God's ultimate plan. God determined the time of salvation. There are no divine errors in timekeeping. The cross came at the "right time." Shorter than other creedal statements in Paul (compare Philippians 2), this "Credo" stresses the humanity of Jesus and says nothing of Christ's pre-existence. Furthermore, both here and in Philippians there is no mention of the Holy Spirit; rather, the focus is on the first two persons of the Trinity. Not too much should be read into this. It shows that in the first century of the Church, Paul and others were free from strict and complete doctrinal formulations.
7 For this, God appointed me a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. Also, part of God's perfectly timed plan for salvation is the divine choice of a proclaimer. Paul is "herald," "apostle" and "teacher." Again, the author might have some Gnostic disclaimers in mind for he emphasizes his role as "teacher" by more fully explaining his mission as to "the Gentiles in faith and truth." It is a startling and graceful clause. While humans may wonder about the timing of God's revelation, this author is secure that God has revealed this final stage of salvation history in God's own time and in God's own way. This declaration also serves his contention that God has called Paul especially for his mission to the Gentile world. He is not only a herald of the good news, but an apostle. The parenthetical comment that he is telling the truth and not lying suggests two things: (1) that many people in the early church scorned his claim to be an authentic apostle (see Galatians), and (2) that the intent of Paul is that more people than just Timothy read this letter. Given the close relationship that Timothy had with Paul, it is inconceivable that Timothy would doubt his mentor's claim.
The call to pray for secular leaders, followed by the doctrine of Jesus as mediator, may have a more subtle connection. Religious beliefs do have political and secular implications. For example, the Roman Emperor perceived himself to be a mediator between humans and the gods. Hence, for the author to move abruptly from behavior to belief is more of a radical transition than one might suppose. With a theological perspective that is so implicitly political, it is no wonder that the author urges Timothy to maintain dignity and peacefulness.
In conclusion, the author reminds his readers that the quality of the inner life of prayer effects enormous power in the outer world.
The church has a distinctive language that is prayer. Is the church losing that language? Are we losing the language of prayer? The interests of the rest of the world can grab our attention. As Christians, we are still human. We are still susceptible to all the misguided attitudes and behaviors of anyone else. We forget the simplicity of why we gather as a people. We need to recover the language of prayer.
Don Henley, in his song, "Heart of the Matter" (from the CD, End of Innocence) suggests at the core of the human condition is the need for forgiveness. The song is about the loss of a friend and Henley wonders: "What are these voices outside love's open door/ make us throw off our contentment and beg for something more?/...Pride and competition cannot fill these empty arms/ and the work I put between us/ doesn't keep us warm." Do you feel unforgiving toward another?
You keep carrying that anger; it’ll eat you up inside, baby
I’ve been trying to get down
To the heart of the matter
But my will gets weak
And my thought seem to scatter
But I think its about forgiveness
Forgiveness
At the end, the heart of the matter is God's love and light that come from Jesus the Christ. The heart of the gospel is that Jesus is our all in all. When, in an atmosphere of forgiveness, we can pray and give thanks, we can be free of the bad attitude
In a partisan time, when most of us have chosen political sides, Paul has some challenging counsel. He would have us recover the language of prayer.
First, pray with a bi-partisan, apolitical accent. "For kings and all who are in high positions," he writes. It is as if Paul was saying, "Make sure your prayers retain that unique accent -- you know, the sound of someone not just praying for oneself or those one knows but praying for the entire world and those who are in power. That is our thing. That is our distinctive language. Do not let it get watered down!"
We spend so much time trying to convince people to vote our way. We seem convinced a Christian could only vote for one person in this election. We need to ask the Lord to bless the President in every way, no matter who the President might be.[15]
Second, let us be honest. The prayers of God's people often take on different emphases, divergent accents, based on a whole host of factors such as geography, political persuasion, or denominational tribe. We have a quite different prayer in our clergy meetings between when the priest prays as over against one of our non-denominational ministers prays. I have been in urban, suburban, and rural settings. The focus and content of prayer can change immensely, given our setting. Such diversity is important. We have our unique voice in prayer, even as we have our unique application of the English language. Yet, underneath the diversity in our prayers is the unity of our prayers to God the Father, through faith in Jesus Christ, and in the power of the Holy Spirit. Praying is not an easy matter. Prayer involves a relationship with God in which you allow God to enter into our very center, to see what we would rather leave in darkness, and to touch there what we would rather leave untouched.[16]
Third, let us be honest. The prayer life of most Christians has an accent that is intensely self-focused. When we say "thank you" it is usually for the blessings in our life. We ask for help most often for ourselves. Yet, prayer is attention that directs us toward God. The quality of that attention constitutes the quality of our prayers (Simone Weil). Far from simply warming of our hearts, prayer is shifting the focus of attention away from self. Prayer occurs when we forget ourselves (Abraham Heschel). So much of the messages we receive in our culture encourage us to realize ourselves, fulfill ourselves, and even celebrate ourselves. The motto of the people of God needs to become something like, “Gather with us to forget yourself.”[17] Remember, our passage tells us to pray for everyone, and an example is to pray for those who have political authority. God can work through others. Your personal life will expand in peace, godliness, and dignity. Remember that this kind of prayer accent is "right and acceptable." Our prayers become too apathetic and are absent any language that, with hope, calls upon God to right wrongs, overturn injustice and instill peace, not just in the age to come but also in the age that is. When we fail to do this, we are losing part of our distinctly Christian voice, which proclaims that God not only "exists" but that, through the prayers of God's people, God is active, loving, immanent and able.
Fourth, remember that this God, to whom we pray, has revealed who God is to us through Jesus Christ. Why is this important? This God desires the salvation of everyone. The sacrifice of the life of Jesus paid the price, the ransom, for the salvation of all persons. We are all captives to our sinfulness. We can try to change our ways, fix our mistakes, and get ourselves on the right track, but our efforts are always going to fall short. In his letter to the Romans, Paul admits his own frustration when he says, "I am of the flesh, sold into slavery under sin. I do not understand my own actions. For I do not do what I want, but I do the very thing I hate" (7:14-15). The Father sent the Son, who enjoyed life within the love of the Trinity, to live among us, to suffer and to die “for us.” He did all this to redeem us. We know God truly because of Jesus, and therefore he is our mediator. A mediator in the legal profession tries to make peace between two warring parties. In this case, in Christ, we know that God is not at war with us, but we have been at war with God. Christ, in the sacrifice of his life, has shown the love of God for us. Through him, we come into the presence of God in prayer. Jesus is also fully human, showing us that God fully identifies with us and helps us in our struggles.
You may never have thought about it this way, but the privilege of prayer is also the responsibility of prayer. If Christ gives us access to divine mercy and power, then there is a moral responsibility for us to use that access to affect the most change among others and bring the most blessing to others as possible.
This issue was of such importance to Paul that he made it the first pastoral issue on his list of leadership "musts" for Timothy, his young successor. You see, if this particular and distinctive language fades then the world has lost something important. We will have lost the presence of a people inviting the power of God upon a planet and people who desperately need it. We cannot survive without true Christian prayer.
May our prayers never lose their distinctive Christian grammar.
May we always be a people whom people can hear from a mile away with a very peculiar accent: the sound of people praying for all persons, including their political leaders, and not just for themselves.
The simple command is to pray. Pray for all persons, including political leaders, with the objective of living peacefully with all. Pray for all persons because there is one God and one mediator between God and humanity. Prayer is the primary activity of the Christian community.
Pray for help in the personal needs you have.
Pray for beneficial outcomes.
Intercede for the needs of others.
Give thanks for the blessings you have received.
Pray for political leaders. Even when they are not Christians, their political judgments will affect the Christian community. Even in a hostile environment, Christians need to learn to live quiet, godly, and peaceful lives.
[1] To some scholars, it may suggest the hand of a later editor who had both personal and creedal sources before him.
[2] (William D. Mounce, Pastoral Epistles, Word Biblical Commentary [Nashville: Thomas Nelson Publishers, 2000], 79-80)
[3] (Mounce, 79).
[4] (Mounce, 81)
[5] (Mounce, 81)
[6] (Mounce, 81)
[7] Barth, Church Dogmatics II.2 [35.3] 71, 421-2.
[8] (Barth 2004, 1932-67), IV.4, 29.
[9] (Barth 2004, 1932-67), II.1 [31.1].
[10] (Barth 2004, 1932-67), III.1 [41.1] 53.
[11] (Pannenberg 1998, 1991), Volume 2, 405.
[12] (Barth 2004, 1932-67), IV.1 [59.3] 313.
[13] (Pannenberg 1998, 1991), Volume 2, 450.
[14] (Pannenberg 1998, 1991), Volume 2, 418.
[15] Yes, we want peaceful lives. However, do our prayers include a prayer of peace for those who live far away? In fact, maybe our prayers for others to the Lord, the giver of life, will bring an increasingly peaceful life our way.
[16] --Henri J.M. Nouwen, With Open Hands (Ave Maria Press, 2006).
[17] --Rabbi David Wolpe, Off the Pulpit e-newsletter for July 14, 2011, sinaitemple.org/learning_with_the_rabbis/writings/index.php.
I like this. I agree with the position of Christians to pray for leaders etc.-Lyn Eastman
ReplyDelete