Let us turn to the Word of God
and turning to the second chapter here in 1st Timothy and I want
to draw your attention for a while this evening to the first two
verses in 1st Timothy chapter 2 and the first two verses I
exhort therefore that first of all supplications, prayers, intercessions
and giving of thanks be made for all men, for kings, and for
all that are in authority, that we may lead a quiet and peaceable
life in all godliness and honesty. I want to say something really
with regards to prayer, and prayer for those in authority, or prayer
for the government. Timothy, these two epistles that
we have addressed by the Apostle to Timothy together with his
letter to Titus. They constitute what we call
the pastoral epistles for his giving direction to these young
men who were called to the work of the Christian ministry. He had left them and given them
a charge with regards to churches that had been established as
a result of his missionary journeys. They were to order those churches
that had been gathered together by the preaching of Paul. For
example, when he writes to Titus there in chapter 1, and verses
4 and 5 he says to Titus my known son after the common faith grace
mercy and peace from God the Father and the Lord Jesus Christ
our Savior for this cause I left thee in Crete that thou should
have set in order the things that are wanting and ordain elders
in every city as I had appointed thee They have a ministry then
that they are to exercise amongst the brethren in these young,
newly gathered churches. And as with Titus, so also as
he addresses himself to Timothy, there in the second epistle,
in chapter 4 and verse 5, Paul writes, Make full proof of thy
ministry Timothy had a ministry that he was to exercise and so
again here in chapter 1 and verse 3 as with Titus he says to Timothy
as I besought thee to abide still at Ephesus when I went into Macedonia
that thou mightest charge some that they teach no other doctrine
neither give heed to fables and endless genealogies which minister
questions rather than godly edifying which is in faith, so do." How
he has authority as an apostle then to make these appointments
and to give this charge to these young men. Again, here in the
opening chapter, And verse 18, this charge I commit unto thee,
son Timothy, according to the prophecies which went before
on thee, that thou by them mightest war a good warfare. He gives them every encouragement
even as he gives them these various directions. And here he is encouraging
Timothy as he makes mention of his own ministry and how he had
been called himself to that particular ministry in verse 12 where we began our
reading I thank Christ Jesus our Lord who hath enabled me
for that he counted me faithful putting me into the ministry
and remember how When he writes to the churches in Galatia, he
reminds them quite specifically and very solemnly that he was
called for that work of apostleship by the Lord Jesus Christ and
God the Father. And what he was ministering,
it was not something that he had received of men, but it was
that which God himself had committed to him. It's interesting, in
a sense we might say that here, in the opening chapter of this
first epistle to Timothy, he speaks more specifically of the
work of the ministry, the preaching of the gospel. He speaks in a
way of what we might say are the principal parts of his own
calling, and also that work to which Timothy has been called. If we turn to the fourth chapter here, it makes
a very interesting statement in verse 13, "'Til I come, give
attendance to reading, to exhortation, to doctrine." or that last word
is more literally, to teaching. Till I come. Paul is going to return but he's
left this young man there at Ephesus with a work to attend
to. Till I come, give attendance
to reading, to exhortation, to teaching. And all of those are
part of that public ministry. The reading is the public reading
of the Word of God. He is to exhort those believers
and he's also to teach those believers. He's not addressing
then the matter of Timothy's own private reading. but the
way in which he is to exercise his ministry. It's a very important
part of that ministry, not just the expounding and the teaching
of the Word of God, but also the reading of that Word of God
in the public place. And remember, when Paul addresses
himself to these specific churches, he often commands that what he
has written in the epistles should be read. to be read to the church,
but also read to other churches. For example, at the end of the
epistle to the Colossians, there in chapter 4 and verse 16, when
this epistle is read among you, he says, cause it to be read
also in the church of the Laodiceans, and that you likewise read the
epistle from Laodicea. public reading then was a very
important part of the ministry that these young men, Timothy
and Titus, were to exercise. And as I said, this opening chapter
is really taken up with that particular aspect of the charge
that had been given to Timothy. And then the second chapter is
really taken up with that other vital part of the ministry which
is prayer. I exhort therefore that first
of all supplications, prayers, intercessions, and giving of
thanks be made for all men. And then again at verse 8, I
will therefore that men pray everywhere, lifting up holy hands
without wrath and doubting. Remember back in Acts chapter
6, where we read of the appointment of the first deacons over the
matter of serving tables. There was some dispute with regards
to the distribution of funds to the widows, and it seems at
one stage the apostles were the sole functionaries in the early
church. They did everything. but they
can't keep doing everything. And so there are those seven
who are appointed to the office of deacon to attend to that particular
controversy, that matter. And the apostles say, we will
give ourselves continually to prayer and to the ministry of
the works. Prayer and the ministry of the
works. The two vital parts then of that
ministry of the gospel and the work to which this young man
Timothy has been called is to preach and he is to pray and
so as I said I really want to concentrate for a little while
tonight on what he says here at the beginning of the second
chapter I exhort therefore that first of all supplications prayers
intercessions and giving of thanks be made for all men for kings
and for all that are in authority that we may lead a quiet and
peaceable life in all godliness and honesty. Prayer is to be made for those
in authority, for governments. Prayer for the state. And so first of all to say something
with regards to the subjects. The subjects of prayer. He says, at the end of that first
verse, it's for all men. And then he goes on to speak
of a certain class of men. But there is to be prayer for
all men. Now, what does that mean? Does that mean we're to pray
for every individual? Does all literally mean every
person who lives on the face of the earth? Well, we can only
pray in a very vague fashion for all men if that's what is
really meant. When we see this word, all men,
surely we are to examine it in its context. It doesn't mean
here that we're to understand that we have a duty, or Timothy
had a duty, to pray for every person that was living, or would
even be born, we might say. We're to see it in its context,
and it is clear in the context that he is really speaking of
all sorts or all classes of men. because he immediately goes on
to speak of a particular class of men those who are in authority,
those who are high those who I suppose would also be rich
there are different classes there's high, there's low, there's rich,
there's poor there are those who govern there are those who
are their governors and that's how we're to understand this
word all It's an interesting word, and
it's a word that's often rested and misinterpreted and misapplied
here in the Word of God. It's, in that sense, not dissimilar
to the word world. The word world is often taken
by some who say, well, that means everybody. But does it really
always mean everybody? It's a very simple illustration.
What do we read in the opening words of the second chapter of
the Gospel according to St. Luke? They went out a decree
from Caesar Augusta that all the world should be taxed. And there we have both of those
words, all and the world. Here is the decree then of the
Caesar that all the world. But what is all the world? Surely
there it simply means the Roman world. It doesn't mean everybody
on the face of the earth. It doesn't mean all people because
whilst the Roman Empire was a great and a vast empire it didn't reach
to every part of the globe. And so we have to be careful.
And of course also we have to recognize that we have the pattern
of the Lord Jesus Christ himself. He is the saviour of sinners
but he is also the pattern of believers. Paul exhorts the Corinthians
that they be followers of him as he is a follower of Christ.
And we have the record, don't we, of the Lord's own prayer
there in John chapter 17. And who is it that the Lord prays
for? It's interesting to see just
what Christ says in that remarkable great high priestly prayer. Verse 9, I pray for them. These
are those that the Father had given to him. I pray for them.
I pray not for the world, but for them which thou hast given
me, for they are thine. he's praying specifically there
for those who had already been called to be his disciples but
he goes on later verse 20 neither pray I for these alone but for
them also which I believe on me through their worth so he's praying really for the
whole of the election of grace and we don't know who the elect
are but we can certainly pray that God will save his people,
even those who are dead in trespasses and in sins." It is so evident
here then when we have this expression that prayer is to be made for
all men that in the context it's all sorts, all types, all classes
of men that are being spoken of. And how does he continue? Verse 3, For this is good and
acceptable in the sight of God our Saviour, who will have all
men to be saved, and to come unto the knowledge of the truth.
Now, what are we to make of the words there in verse 4? Does
God really will the salvation of all men? Every single man
who has ever been born into this world? And the reference, of
course, isn't just to men, it's to women also, it's mankind. Has God really willed to save
all men? Remember, He does according to
His will among the armies of heaven and the inhabitants of
the earth, and none can stay His hand. What God wills is what
He's done. Does this really mean that God
wills the salvation of all men? Well, I suppose the answer is
so obvious. We know that not all are actually
saved. But we always have to be careful
how we interpret and understand God's Word by taking account
of the context. And here, as I've already tried
to emphasize, When he uses the words, all men, there at the
beginning in the first verse, he's speaking of all kinds, and
all classes, and all types. Not all in a very literal sense,
and so it's the same when we come to verse 4. Now again, I
illustrate this by referring you to another passage of scripture. We've looked at it in times past,
but remember what Paul says when he writes in the epistle to the
Hebrews, and there in the second chapter of Hebrews, Hebrews chapter
2 and verse 9, and the following verses, he
says, We see Jesus, who was made a little lower than the angels
for the suffering of death, crowned with glory and honor, And then
we have this, that he by the grace of God should taste death
for every man. That he by the grace of God should
taste death for every man. Now, as the Lord Jesus Christ
tasted death, as the Lord Jesus Christ died for every man, as
he died for those who have never come to faith, those who have
died in unbelief, Those who we would say must therefore be in
hell. Has he died for any in hell?
Well if he has, God is a most unjust God because the Lord Jesus
paid the penalty of their sins and yet God is inflicting that
penalty upon them all over again. You remember the lines of Toplady's
hymn, payment God cannot twice demand. first at my bleeding,
surely side, and then again at mine. Why can God not do that?
Because God is a just God. But you see, when we look at
the context, we see just what the apostle means by referring
to every man. How does he continue? It became
him for whom are all things, and by whom are all things, in
bringing many sons unto glory, to make the captain of their
salvation perfect through sufferings. For both he that sanctifieth
and they who are sanctified are all of one, for which cause he
is not ashamed to call them brethren, saying, I will declare thy name
unto my brethren in the midst of the church, will I sing praise
unto thee. And again, I will put my trust
in him And again, Behold I and the children which God hath given
me. Now what does he say here then?
He speaks of every man, but then he goes on to speak of many sons
in verse 10. He speaks of sons, verse 11 he
speaks of them that are sanctified, that means them that are set
apart, and he refers to them as brethren, And again in verse
12 he speaks of them as brethren. He speaks of the church, and
not all are in the church. He speaks in verse 13 of the
children which God hath given me. So, if we carefully read
the scriptures, and allow the scripture to interpret itself,
we are saved then from those misinterpretations. subjects then of prayer as we
have it here in the opening verses of the second chapter of 1st
Timothy this text and I'm trying to examine tonight when he speaks
of prayers for all men it is so evident that he is speaking
of different classes and different types of men but in particular
I said I wanted to say something with regards to prayer for those
in authority. It's quite clear here that there
is to be prayer, you see, for those who bear the rule over
us, for government, for kings, and for all that are in authority
that we may lead a quiet and peaceable life in all godliness
and honesty. Now, the early church was greatly
persecuted there's no disputing read through the acts and see
what persecution arose from the Jews initially and then subsequently
there was also persecution of course from the from the state
from the Roman authorities or what persecution and yet and
this is the amazing thing believers are to pray for governments,
even when those governments are persecuting governments. And
how this is made so clear, it's made very clear to Titus, there
in Titus chapter 3. Put them in mind, he says to
Titus, with regards to how he's to instruct those at Crete where
he's ministering, put them in mind to be subject to principalities
and powers, to obey magistrates, to be ready to every good work,
to speak evil of no man, to be no brawlers, but gentle, showing
all meekness unto all men. Even these persecuting authorities,
and I'm sure we're all familiar with what we have at the beginning
of Romans chapter 13. Really the first, I suppose,
seven verses there. But the first two verses in Romans
13. Let every soul be subject unto the higher powers, for there
is no power but of God. The powers that be are ordained
of God. Whosoever therefore resisteth the power, resisteth the ordinance
of God, and they that resist shall receive to themselves damnation. Very strong language. that Paul
is using, you see. Those that resist those powers
that God himself has appointed, they receive to themselves damnation,
he says. And it's not just Paul who speaks
in this fashion. How these apostles speak so clearly
with one voice, because we see the same, exactly the same truth
in what in what Peter writes in 1 Peter 2 verse 13, Submit
yourselves to every ordinance of man for the Lord's sake, whether
it be to the king, the supreme, or unto governors, unto them
that are sent by him, for the punishment of evildoers, and
for the praise of them that do well. How faithful these men
are! God has appointed prayer. I exhort therefore that first
of all supplications, prayers, intercessions and giving of thanks
be made for all men, even for those in authority who might
be persecutors." As you're aware, I'm sure, the Roman Empire was
a completely totalitarian state, and yet prayers are to be made
for those who were in government. And of course, although these
Words are being given to these young men, Timothy and Titus,
and their ministry, how they are to conduct themselves, but
this is the Word of God. And surely it has an application
to the people of God. It has an application even to
us. We too are to pray for our political leaders. And especially
when God's judgments are abroad, and I do believe that God's judgments
are abroad. And at times our religious liberties,
it does seem, are being threatened. There's so much confusion in
many places as to just where the lines are to be drawn. Yes, God has ordained the powers
that be, but what does the Lord Jesus Christ himself say? He says, render to Caesar the
things that are Caesar's, but render to God the things that
are God's. We need much wisdom. We need
to ask that God would grant us that wisdom that's spoken of
by James. If a man lacks wisdom, let him
ask of God and give it to all men liberally, the wisdom from
above. That wisdom that is first pure and peaceable and gentle
and easy to be entreated. and full of mercy and good fruits
and without partiality and without hypocrisy. We need heavenly wisdom. We are to be wise as serpents,
harmless as doves. So we have to be very diligent
in seeking to understand just where the lines are to be drawn. Surely we recognize the fact
that it is God's will that must always have the priority. We
render first and foremost to God We render to the magistrate,
to the government, because that's God's ordinance. We do it under
the authority of God himself. And it's interesting, isn't it,
what we read concerning the attitude of men like Peter and John when
they were forbidden by the Jews, by the Jewish council, forbidden
to speak in the name of the Lord Jesus Christ. The language that
we have there in Acts chapter 4 and verse 18, this is after
there had been some uproar, remember that miracle, that remarkable
miracle, the lame man at the beautiful gate of the temple
had been healed by Peter and subsequent to that there was ministry preaching
and then there's uproar and they lay hold of these men, and they're
delivered from prison in a remarkable fashion. But then they are called
before the council, and it says here in Acts 4.18, they called
them and commanded them not to speak at all nor to teach in
the name of Jesus. But Peter and John answered and
said unto them, Whether it be right in the sight of God to
hearken unto you more than unto God, judge ye. For we cannot
but speak the things which we have seen and heard. Well, we have to speak the things
that we have seen and heard. We have to speak the truth of
God's work. And we have to pray. We have
to pray for those who are in authority and we have to seek
to do that that is right before God. and we're not those who
are advocating civil disobedience, but we also need to be on our
guard with regards to when the powers that be seek to intrude
in the life of the church. I think it's a very vital point
of distinction that we have to make. The state is not to interfere
with regards to what goes on in the churches, surely. We recognize
that our first duty is to God, and then we submit to the powers
that be because, as I said, they're God's ordinances. So we're to
pray. And he speaks here of all sorts
of prayer. I exhort, he says, that first
of all supplications, prayers, intercessions, and giving of
thanks. be made for all men." Then he
goes on to speak of those in authority. And he's using, of course, different
words. They're all synonyms, I suppose,
we might say. He's not speaking here of meaningless
repetitions. We think of the words of the
Lord Jesus in the Sermon on the Mount. When he prays, he says,
use not thine repetitions. As a heathen do they think that
they shall be heard for their much speaking. We don't just
repeat words, many words, different words. This is not vain repetition
when he speaks of all these different types of praying. Remember how,
again, when he addresses the church at Philippi, Paul says,
be careful for nothing, but in everything, by prayer and supplication
with thanksgivings. Let your requests be made known
unto God." He uses different words because there are different
types of prayer. Well, what are we being exhorted
to hear in this opening verse? He speaks of supplications. What
are supplications? Well, the word that's used here
has the idea that a supplication is that that we offer to God
when we feel a particular point of need. These are not vague
prayers, these supplications. There's come upon us a certain
felt need, and we have to deal very specifically and pointedly
with that matter. It's not just a general prayer.
The word that follows, prayers, that's the more general word
that is used in Scripture. We're to pray generally, we're
to pray for rulers at all times. But of course, in times of great
crisis, we might say that our prayers are more like supplications,
because we're burdened by certain matters. It's a subtle difference,
but there is a difference between supplication and prayer. And
then we have the word intercessions. And what does intercession indicate? Well, it really has the idea
of real pleadings, impetuous praying really. Remember
the Lord Jesus Christ ever liveth to make intercession. for all
that come to God by him. And the Lord tells that parable
of the importunate widow in the Gospel. There in the 18th chapter
of Luke, He spake a parable unto them to this end that men ought
always to pray. and not to fight, saying, There
was in a city a judge which feared not God, neither regarded man,
and there was a widow in that city. And she came unto him,
saying, Avenge me of mine adversary. And he would not for a while.
But afterward he said within himself, Though I fear not God,
nor regard man, yet because this widow troubleth me, I will avenge
her, lest by her continual coming she weary me. And the Lord said,
Hear what the unjust judge said. And shall not God avenge his
own elect, which cry day and night unto him, though he bear
long with them? I tell you that he will avenge
them speedily. Nevertheless, when the Son of
Man cometh, shall he find faith on the earth? Oh, this is the
mark of God's elect. They cry day and night unto him. They're importuning him just
as that widow. She would not take any denial. and that's intercessions, how
the Lord's intercessions prevail and if we come in Him we can
pray as those who will not be denied if we come and pray with
the spirit and with the understanding and then in all things of course
there is to be thanksgiving supplications, prayers, intercessions
and giving of thanks be made for all men for kings I think
sometimes, and I'm certainly guilty here, we complain about
government and we say that we, you know, we have man in authority,
we're godless, we have no thought of God. Many of them, I suppose, God
denies. And yet, surely in a sense, we have to recognize that God
gives us better government than we really deserve. What do we
really deserve? We don't deserve any sort of
decent sort of government at all. We should thank God that
we do have some men who are concerned to do what's right, who are concerned
about our civil liberties there is still a measure of democracy
we should give thanks giving thanks always for all things
it says unto God and the Father in the name of our Lord Jesus
Christ surely God's people are a thankful people and we recognize
the goodness of God that even now we can meet we still have
these religious liberties people don't come in and disturb us
and try to close us down We need to be circumspect and aware,
and we're to pray on, but we're to pray. This is what the Scripture
exhorts us to. And what is the result of prayer?
What is the result of this prayer? It's that we may lead a quiet
and peaceable life in all godliness and honesty. That's the point
of it, that's the purpose of it, and it is a strong word that
we have here, literally, in order that. We pray for kings, and
those in authority, in order that we might lead a quiet and
peaceable life in all godliness and honesty. We're not rebel
rousers. God has given government and
why has God given us that particular ordinance? Well, to preserve
order in society. That's quite clear in that passage
that I've already referred to in chapter 13 of Romans. What
does it say there, in verses 3 and 4? Rulers are not a terror
to good works, but to the evil. Will thou then not be afraid
of the power? Do that which is good, and thou shalt have praise
of the same. For he is the minister of God
to thee for good. But, if thou do that which is
evil, be afraid. For he beareth not the sword
in vain, for he is the minister of God. A revenge to exercise
wrath upon him that doeth evil. And maybe we should inform those
who govern us that that's what Scripture tells us is their responsibility
before God. Or God comes in and God speaks
to us here in His Word and we have this exhortation. And God
speaks to us because He would have us in turn to come and speak
to Him. We come to the word of God and
as God speaks to us that should move us to speak to God. Do we
not see that? We see it in the case of Abraham
there in Genesis 18 when God was about to destroy wicked cities
Sodom and Gomorrah. Shall I hide from Abraham the
things that I shall do? Ask God. He doesn't hide it. He tells Abram what he's going
to do. He would have Abram come to him, take with you words,
turn to the Lord in the language of Hosea 14 and verse 2. When God comes with His Word,
He will have us come to Him with words to plead with Him and that's
what Abraham does. There at the end of that 18th
chapter how he prays. for those cities because there
is Lot, his nephew, and his family. And do you remember how bold
and persevering Abraham is? He says, if there are 50 righteous
there in those cities, will God still destroy them? Or will God
spare for the sake of 50? And he's emboldened because he
begins to reduce the number over His prayer. He begins at 50,
then He asks 45, 40, 30, 20. Oh Lord, if there were 10. Oh God said if there were 20,
He would spare the city, but now He's emboldened. Say there's
only 10. How He pleads with God. And that's
what we are to do when we have the exhortation of Scripture.
God is that One who will hear and answer us. We know that with
God nothing shall be impossible. We know that He is able to do
exceeding abundantly above all that we ask or think. We know
these scriptures, these things that are written. And God says,
I will yet for this be inquired of by the house of Israel to
do it for them. Oh God, help us then to heed
the exhortation of His Word and to pray. And to, I'm sure you
do pray, but to persevere and press on in our prayers, in our
prayers for this nation, in our prayers for the state of Zion,
the great needs of the churches, all that the Lord would yet come
and appear in answer to the prayer of His people. None of these
things have come merely by chance, we know that. God's hand is in
all these things. But all that we might heed in
His Word tonight, the exhortation of Holy Scripture, Pray first
of all, I exhort therefore that first of all the importance of
prayer, supplications, prayers, intercessions, giving of thanks
be made for all men, for kings, and for all that are in authority
that we may lead a quiet and peaceable life in all godliness
and honesty. Will the Lord be pleased to be
our teacher. Let us, before we do turn to prayer,
sing our second praise, the hymn 1145. The tune is Passchendaele
204. And the hymn, of course, speaks
of that passage I just referred to in Genesis 18. When Abram,
full of sacred woe, before Jehovah stood, and with a humble, fervent
prayer for guilty Sodom sued. With what success, what wondrous
grace, was his petition crowned? The Lord would spare if in the
place ten righteous men be found. And verse 4, Brittany, all guilty
as she is, her several signs can boast, and now their fervent
prayers ascend. And can those prayers be lost? 11.45