1 Timothy 2:3-4. Review of 1 Timothy 2:1-2

Transcription

1 1 Timothy 2:3-4 1 Timothy 2:3-The Intercessory Prayers Of The Ephesians For The Entire Human Race Is Noble And Pleasingly Acceptable To The Father, Our Savior Review of 1 Timothy 2:1-2 1 Timothy 2:1 begins a new section in the epistle which ends in 1 Timothy 3:16. In this section, the apostle Paul addresses the proper conduct of the church in Ephesus. He begins this section by urgently requesting that the Ephesian church offer up to the Father requests, prayers, intercessions and thanksgiving on behalf of all people. The purpose was so that they might lead a peaceful and quiet life in all godliness and dignity (2:1-2). He instructs them in verses 3 and 4 that doing this is good and acceptable in the sigh of God our Savior who desires all men to be saved and to come to an experiential knowledge of the truth. In verses 5 and 6, the apostle teaches that Jesus Christ is the mediator between God and sinful man since He gave Himself up as a ransom for all of sinful humanity. Then in verse 7, Paul instructs the Ephesian church that he was appointed a preacher and an apostle, as a teacher of the Gentiles in faith and truth, thus he wanted the men in Ephesus to pray. He closes the paragraph in verse 8 by reiterating his urgent request in verse 1 to pray. It is clear from Paul s teaching in this first paragraph in chapter two, which is contained in verses 1-7 that prayer supports Paul s universal mission to the world. Paul s statements in this paragraph address the problem with the Judaizers and those who adhere to their teaching in Ephesus since this group sought to exclude the Gentiles. If you recall, in chapter one, the problem with some Ephesian pastors in Ephesus is that they fell for the deception of the Judaizers, Consequently, they were teaching false doctrine as a result of being occupied with Jewish myths and useless genealogies. They should have been fulfilling their stewardship of administrating the household of God by studying, teaching, praying and setting an example of Christ-like conduct. Therefore, the danger of the adhering to the teaching of the Judaizers is that it would hinder the church s mission to the Gentiles of the world. The church would then repeat the failure of the nation of Israel who rejected the Gentiles and did not evangelize them. So urgently requesting prayer for all people, Paul is calling the church in Ephesus back to their mission to the world. This first paragraph in verses 1-8 can be divided into five sections. The first is in 1-2a, which contains Paul s urgent request to pray for all people. The second is in verses 3 and 4 and teaches that prayer for all people is based upon the fact that it is God s will that all people saved. The third is contained in 5-6a, which teaches 2011 William E. Wenstrom, Jr. Bible Ministries 1

2 that God s will to save everyone in the human race is demonstrated by the fact that He sent His Son Jesus Christ to give His life as a ransom for all of sinful humanity and to be the Mediator between God and all of sinful humanity. The fourth appears in verse 7, which reveals that Paul s spiritual gift and authority is directly tied to God s will to save all men through faith in His Son, Jesus Christ. The fifth and final section is a summary statement as we noted. Though this first paragraph does address the conduct of public worship in the church in Ephesus, its purpose is really to get the church back on track with their mission to communicate the gospel to every human being on earth. It was designed to attack the attitude and teaching of the Judaizers and those who adhere to their teaching that sought to exclude the Gentiles from God s plan of salvation. Thus, the growth of the church in numerical terms, not to mention in character terms is tied to Paul s statements in this first paragraph. Now, since this first paragraph concerns itself with prayer, we can also divide accordingly. In verse 1, Paul speaks of the priority that prayer is to have in the church and follows this up by noting the different aspects of prayer. He closes the verse by noting the objective of prayer. In verses 3 and 4, the apostle presents the reason for urgently requesting that the Ephesian pray. Then, in verses 5-7, he presents the basis for the urgent prayer request. Lastly, the paragraph closes in verse 8 with the proper attitude that the Ephesians were to have in prayer. 1 Timothy 2:1 Therefore, based upon my previous statements, I first of all urgently request specific detailed requests, reverential prayers, intercessory prayers, thanksgivings be regularly offered up on behalf of each and every member of the human race. (My translation) This urgent request in 1 Timothy 2:1 resumes Paul s previous train of thought in 1 Timothy 1:12-17 after his parenthetical remarks in 1 Timothy 1: It is also the result of an inference from his statements in 1 Timothy 1: Thus, Paul s urgent request that the Ephesians pray for all men to be exposed to the gospel is based upon his teaching in 1 Timothy 1: The adverb protos, first emphasizes the urgency and priority of prayer for all men to be exposed to the gospel of Jesus Christ based upon Paul s statements in 1 Timothy 1: The emphasis is not on prayer in general but rather the content of the prayer in the sense that the Ephesians are to pray for all men to be exposed to the gospel of Jesus Christ. It stresses that of all that Paul will be commanding of the Ephesians, the command to pray for all men to be exposed to the gospel of Jesus Christ to receive eternal life is the most important. Though the other commands and prohibitions in this epistle are directly related to promoting the spiritual growth of the members of the body of Christ in Ephesus and are critical for the spiritual growth of the church, these are not more important. Rather, the salvation of lost sinners is the most important. Spiritual growth is 2011 William E. Wenstrom, Jr. Bible Ministries 2

3 important but not as important as saving the sinner from eternal condemnation since the sinner is not saved from eternal condemnation then they can never grow up spiritually. This is why Paul mentions first in 1 Timothy 2:4 that God desires all men to be saved and then he says that the Father desires that they come to an epignosis, experiential knowledge of the truth, which can only take until one is first saved. The adjective pas, all refers to the rest of the commands and prohibitions that appear in 1 Timothy. The word is a partitive genitive meaning that the word denotes whole of which the adverb protos is a part. This indicates that this urgent request to pray for all men to be exposed to the gospel of Jesus Christ in order to be saved, which is the Father s will is, the most important of all the commands and prohibitions that are mentioned throughout this epistle. Specific detailed requests is the noun deesis which refers to intercessory prayer and specifically to specific detailed requests offered up to the Father by the Ephesians on behalf of all people to be exposed to the gospel of Jesus Christ for eternal salvation. It denotes an urgent of the Father by the Ephesians in prayer for sinful humanity who are in need of eternal salvation. Reverential prayers is the pronoun proseuche, which refers to intercessory prayer offered up to the Father on behalf of all people but from the perspective that it is an expression of worshipping God and dependence upon Him. It denotes entering into the presence of the Father in order to offer up intercessory prayer for all people but as an act of worship and dependence upon Him to save sinners. When the believer offers up intercessions on behalf of the unbeliever, He is acknowledging to the Father his total and absolute dependence upon Him to meet this need of the unbeliever and is thus worshipping Him. Proseuche emphasizes the worshipful attitude of the believer who depends upon God to meet his needs through prayer and specifically the need to save the unbeliever through faith in His Son Jesus Christ. Intercessory prayers is the noun enteuxis, which refers to intercessory prayer or in other words, prayer on behalf of another, which is in our context is for all people to be exposed to the gospel of Jesus Christ in order to delivered from eternal condemnation and receive eternal life. This word expresses urgency and boldness (Trench). These three words look at intercessory prayer for the unsaved from different perspectives. Deesis looks at intercessory prayer for all people from the perspective in the sense that it should involve specific detail requests. Proseuche looks at these intercessory prayers from the perspective that they are an expression of worshipping the Father and are an expression of dependence upon Him to save the sinner. Lastly, enteuxis looks at these prayers from the perspective that they are intercessory or on behalf of others William E. Wenstrom, Jr. Bible Ministries 3

4 Thanksgivings is the noun eucharistia which refers to the Ephesians thanking the Father for all people since the entire human race was created in the image of God even though that image has been marred by sin. Be regularly offered up on behalf of all people indicates that Paul wants the Ephesians to regularly or make it a habit of offering up intercessory prayer to the Father for all of unregenerate humanity since the Father desires all of unregenerate humanity to be saved. All of unregenerate humanity are to benefit from the intercessory prayers of the Ephesians. In 1 Timothy 2:2, Paul specifies on whose behalf he wants the Ephesians to intercede in prayer to the Father. In verse 1, he simply requests corporate intercessory prayer in a general sense meaning that he wants the Ephesians to intercede in prayer for all people. But here in verse 2, he is specific in the sense that he identifies specific individuals in Roman society on whose behalf he wants them to intercede in prayer to the Father. 1 Timothy 2:2 on behalf of kings as well as each and every one of those individuals who are in authority in order that we may continue to live a peaceful and tranquil life with absolute godliness as well as dignity. (My translation) On behalf of kings refers to all those individuals who are governmental leaders. It not only refers to the Roman Emperor Nero but all those who governed the provinces that were under his authority. So Paul is not only calling the Ephesians to intercede in prayer for Nero but also those rulers who governed the various provinces of the Empire under his authority. He wants the Ephesians to pray that these rulers would be exposed to the gospel for their salvation. Also, he wants them to pray for these rulers in order to protect them from the attacks of Satan and the kingdom of darkness. Therefore, Paul is urgently requesting that the Ephesians intercede in prayer to the Father on behalf of the Roman governmental rulers. These rulers are to benefit from the intercessory prayers of the Ephesians. Each and every one of those individuals who are in authority refers to those individuals in the Roman government who formed the Emperor s consortium, which would include the Praefect of the Praetorian Guard as well as magistrates and proconsuls in the various cities and provinces in the Empire. Thus, Paul is urgently requesting that the Ephesians intercede in prayer on behalf of all those who exist in a state of holding a position of authority in the Roman government. The clause in order that we may continue to live a peaceful and tranquil life presents the purpose for Paul s request that the Ephesians offer up intercessory prayer for kings and all in authority. This purpose clause refers to the lifestyle of those belonging to the Christian church who are sons of God and in 2011 William E. Wenstrom, Jr. Bible Ministries 4

5 union with Christ. Thus, Paul is requesting intercessory prayer from the Ephesians for all those in authority in order that they may conduct their lives in a tranquil and peaceful manner. Historically, at the time of writing the Christian community was living relatively peaceful and quiet manner relation to the Roman government and Paul wants this to continue by means of the intercessory prayers of the Ephesians. This purpose clause refers to the activities and affairs and daily functions of everyday human life in the Christian community. It speaks of the tranquil and peaceful coexistence or conditions with respect to the Roman government and the Christian community. It also speaks of the quietness of soul as a result of the peaceful political situation in the Roman Empire or the peaceful coexistence between the Roman government and the Christian community. The Christian community is to pray for the Roman government in order that they might provide them with freedom to proclaim the gospel throughout the empire unhindered. With absolute godliness as well as dignity refers to the manner in which the Ephesian Christians were to conduct themselves in relation to Roman society. Godliness is the worship of God through one s conduct that is based upon knowledge of and faith in the Word of God resulting in obedience to God s Word, which reveals His character, ways and will. The attitude of the Christian must be based upon knowledge of and faith in God s Word. This will result in conduct that is in obedience to God and therefore honors God and is an act of worshipping Him. It refers to proper Christian attitude and conduct that is produced by the Holy Spirit as a result of exercising faith in the Word of God resulting in obedience to the Word of God. Therefore, the word speaks of the Christian experiencing their sanctification and their deliverance from the sin nature, Satan and his cosmic system. It is thinking according to God s Word and conducting one s life according to God s Word, which reveals God s will, character and nature and ways. It denotes by the power of the Holy Spirit the Christian is conforming their thinking and conduct according to the Father s will, which is revealed by the Holy Spirit in the Word of God. It means that the Christian is conforming their attitude and conduct to the will of the Father as a result of faith in the Spirit s teaching in the Word of God resulting in obedience to the Father s will. The Christian s faith in the Word of God appropriates the power of the Holy Spirit resulting in conformity of their attitude and conduct to the will of the Father, which is revealed by the Spirit in the Word of God. This constitutes worshipping God. Dignity refers to conduct that is worthy of honor, reverence and respect by others. Therefore, the term speaks of the Christian s conduct as worthy of honor, reverence and respect by the community in which the Christian lives. It refers to the way Christians project themselves in the communities that they live and work in. Thus, it is related to the Christian s royal ambassadorship William E. Wenstrom, Jr. Bible Ministries 5

6 Absolute indicates that Paul wants the Ephesians to perfectly embody godliness and dignity in their communities before the unsaved and in relation to the civil authorities. Intercessory Prayer for the Roman Authorities Is According To The Father s Will In verse 3, the apostle Paul points out to the Ephesians that it is according to the Father s will that they intercede in prayer for the entire human race. 1 Timothy 2:1 First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, 2 for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 3 This is good and acceptable in the sight of God our Savior. (NASU) 1 Timothy 2:3 is composed of the nominative neuter singular form of the immediate demonstrative pronoun houtos (οὗτος) (oo-toce), this and the nominative neuter singular form of the adjective (καλός) (kah-loce), good and the conjunction kai (καί) (keh), and which is followed by the nominative neuter singular form of the adjective apodektos (ἀπόδεκτος) (ahpoethek-toce), acceptable and the preposition enopion (ἐνώπιον) (ennopee-own), in the sight of and the articular genitive masculine singular form of the noun soter (σωτήρ) (so-peer-deh), Savior and the genitive first person plural form of the personal pronoun ego (ἐγώ) (eh-go), our and the genitive masculine singular form of the noun theos (θεός) (thay-oce), of God. Houtos The immediate demonstrative pronoun houtos, this refers to Paul s urgent request in verse 1 that the Ephesians intercede in prayer to the Father on behalf of all people. This is indicated by Paul s statement in verse 4 where he teaches that the Father desires all people to be saved and to come to an experiential knowledge of the truth. His statement in verse 5 is further indication since he teaches that there is one God and one intermediary between God and the human race, namely Jesus Christ. Then, in verse 6, the apostle teaches that Jesus Christ gave Himself as a ransom for the entire human race. Thus, these statements in verses 4-6 indicate quite clearly that houtos in verse 3 does not refer to verse 2a that the Ephesians should pray for their governmental rulers. Neither does it refer to 2b and living a peaceful and quiet life with absolute godliness as well as dignity. The reason is that the main point of the paragraph in verses 1-7 is that intercessory prayer for all of humanity is according to the Father s will since the Father desires all men to be saved and come to an experiential knowledge of the truth. Thus, verse 2 is parenthetical specifying that 2011 William E. Wenstrom, Jr. Bible Ministries 6

7 the Ephesians must keep in prayer those in governmental authority at all times so that their evangelistic activities would not be hindered but rather aided. We will translate the word houtos, this. Textual Problem Some manuscripts insert the conjunction γὰρ after τοῦτο, this (a 2 D F G H Ψ MT latt sy) and some do not (a* A pc co). Evidently, some copyists inserted the word in order to strengthen the link between verses 2 and 3. However, as we noted houtos does not refer to verse 2 but rather verse 1. Couple this with the fact that the omission of gar is supported by the original hand of Sinaiticus and Bezae and others noted above makes a strong case for the omission. Ellipsis Is does not translate a word in the original text but is added by the translators since they interpret Paul as deliberately omitting the third person singular present active indicative form of the verb eimi (εἰμί) (ee-mee) due to his use of the figure of ellipsis. The verb eimi means to possess a particular characteristic, which is identified by the adjective kalos, good. This indicates that for the Ephesians to intercede in prayer for the entire human race possesses the characteristic of being good. The present tense of the verb is gnomic used of a general timeless fact indicating an eternal spiritual truth or spiritual axiom. This indicates that interceding in prayer for the entire human race is as an eternal spiritual truth good. The active voice of the verb is stative indicating that the subject exists in the state indicated by the verb eimi. The subject is the intercessory prayers of the Ephesians for all people. This indicates that interceding in prayer for the entire human race exists in the state of being good. The indicative mood is declarative presenting this Pauline assertion as a non-contingent or unqualified statement. We will translate eimi, is, as an eternal spiritual truth. Kalos The adjective kalos describes that which is inherently excellent or intrinsically good. In classical Greek, kalos originally denoted that which was useful or suitable, functional. Homer used the term to describe a suitable harbor and Plato referred to a healthy body. Xenophon spoke of an undefiled offering. The word later received an aesthetic sense of beautiful. Eventually, it developed moral and ethical nuances in addition to its earlier definitions according to Liddell 2011 William E. Wenstrom, Jr. Bible Ministries 7

8 and Scott (page 870). At times in Greek philosophy, the adjective kalos is synonymous with agathos, good. The adjective kalos appears 221 times in the Septuagint where it was not influenced by Plato s concept but rather, it functions primarily in an aesthetic or ethical sense. Sometimes the word translates the Hebrew yapheh, beautiful (Genesis 12:14; 29:17). The adjective appears 101 times in the Greek New Testament. Richard Chenevix Trench commenting on the word, writes, Initially, kalos referred to beauty, especially from the Greek viewpoint of that which is harmonious and complete, of something in which all the parts are balanced and proportionate. (Synonyms of the New Testament, page 413) The New Thayer s Greek-English Lexicon lists the following: (1) beautiful, applied by the Greeks to everything so distinguished in form, excellence, goodness, usefulness, as to be pleasing; hence, beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable (a) beautiful to look at, shapely, magnificent (b) good, excellent in its nature and characteristics and therefore well-adapted to its ends; especially of things so constituted as to answer the purpose for which that class of things was created; good in its substance and nature and fitted to beget good (c) beautiful by reason of purity of heart and life and hence praiseworthy; morally good, noble (d) honorable, conferring honor (e) effecting the mind agreeably, comforting and confirming. (page 322) Joachim Wanke commenting on the adjective s usage in the New Testament gives the following meanings: (1) Beautiful in the sense of an aesthetic judgment (2) It predominately designates what is ethically good, noble, worth striving for. (3) It is used most often to designate the ethical quality of conduct. (4) Kalos is used of persons only in reference to specific vocations or offices (5) Kalos can connote the (physical) perfection, suitability or usefulness of an object, usually in metaphorical speech and can be translated useful, profitable, precious, flawless (Exegetical Dictionary of the New Testament volume 2, pages ). The Analytical Greek Lexicon Revised lists the following meanings for kalos, beautiful, good, of good quality or disposition; fertile, rich; useful, profitable; excellent, choice, select, goodly; pleasant, delightful; just, full; honorable, distinguished; good; possessing, moral excellence, worthy, upright, virtuous; what is good and right, a good deed, rectitude, virtue; right, duty; propriety; benefit, favor page 211). Vine commenting on the word, writes, Kalos denotes that which is intrinsically good, and so, goodly, fair, beautiful, as (a) of that which is well adapted to its circumstances or ends, e. g., fruit, Matt 3:10; a tree, 12:33; ground, 13:8,23; fish, 13:48; the Law, Rom 7:16; 1 Tim 1:8; every creature of God, 1 Tim 4:4; a faithful 2011 William E. Wenstrom, Jr. Bible Ministries 8

9 minister of Christ and the doctrine he teaches, 4:6; (b) of that which is ethically good, right, noble, honorable e. g., Gal 4:18; 1 Tim 5:10,25; 6:18; Titus 2:7,14; 3:8,14. The word does not occur in the Apocalypse, nor indeed after 1 Peter. Christians are to take thought for things honorable (kalos), 2 Cor 8:21, RV; to do that which is honorable, 13:7; not to be weary in well doing, Gal 6:9; to hold fast that which is good, 1 Thess 5:21; to be zealous of good works, Titus 2:14; to maintain them, 3:8; to provoke to them, Heb 10:24; to bear testimony by them, 1 Peter 2:12. Kalos and agathos occur together in Luke 8:15, an honest (kalos) heart, i. e., the attitude of which is right towards God; a good (agathos) heart, i. e., one that, instead of working ill to a neighbor, acts beneficially towards him. In Rom 7:18, in me... dwelleth no good thing (agathos) signifies that in him is nothing capable of doing good, and hence he lacks the power to do that which is good (kalos). In 1 Thess 5:15, follow after that which is good (agathos), the good is that which is beneficial; in v. 21, hold fast that which is good (kalos), the good describes the intrinsic value of the teaching. (Vine s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition list the following New Testament usages: (1) pertaining to being attractive in outward appearance, beautiful, handsome, fine in outward appearance (2) pertaining to being in accordance at a high level with the purpose of something or someone, good, useful (a) of thing (b) moral quality (c) in any respect unobjectionable, blameless, excellent (d) in the general sense it is good qualifies items that fit under one of the preceding classifications (Pages ). Analytical Lexicon of the Greek New Testament writes, Good, beautiful, with a basic meaning healthy, sound, fit, opposite kakos (bad, evil) and asichros (ugly, deformed) (1) of outward appearance handsome, beautiful, lovely (2) as a quality of freedom from defects good, useful, fine (3) of a sound moral disposition good, noble, praiseworthy, synonymous with agathos; of things excellent (4) socially, of a mode of life and behavior (5) impersonally kalon (estin) it is good, expedient, or advantageous (6) comparative kallion, kallion better, more beautiful (7) superlative, very beautiful (Page 214). Greek-English Lexicon of the New Testament Based on Semantic Domains list the following: (1) pertaining to a positive moral quality, with the implication of being favorably valued good, fine, praiseworthy (88.4). (2) pertaining to having acceptable characteristics or functioning in an agreeable manner, often with the focus on outward form or appearance good, fine (65.22). (3) pertaining to providing some special or superior benefit advantageous, better (65.43). (4) pertaining to being fitting and at the same time probably good fitting, good (66.2). (5) pertaining to being beautiful or attractive in terms of outward form or shape, often implying a corresponding fine value beautiful, fine (79.9). (6) 2011 William E. Wenstrom, Jr. Bible Ministries 9

10 pertaining to having high status, with the possible implication of its attractiveness high, important, fine (87.25). Kalos in 1 Timothy 1:8 The adjective kalos appeared for the first time in this epistle in 1 Timothy 1:8 where it was used to make an assertion about the Mosaic Law and describing it as useful. This is indicated in that Paul is contrasting his use of the Law with that of those pastors in Ephesus. Also, this word appears in the apodasis of a fifth class condition. The protasis speaks of using the Law correctly and the apodasis affirms that the Law is useful. He is saying that the Law is useful if it is used correctly. Kalos in 1 Timothy 1:18 In 1 Timothy 1:18, the adjective kalos means noble in the sense of possessing outstanding qualities and great importance. It describes something whose importance is superior to all others. Here it describes spiritual combat that Timothy was engaged as superior to combat in the natural realm since it is with a superior enemy. It describes spiritual combat as of the utmost importance in life possessing outstanding qualities because it is on behalf of a superior sovereign king, Jesus Christ and against a superior enemy, Satan. The word speaks of Timothy commission as of the utmost importance or the most important thing that he could do in life. Kalos in 1 Timothy 2:3 The adjective kalos in 1 Timothy 2:3 once again means noble in the sense that from the Father s perspective, the intercessory prayers of the Ephesians on behalf of all of sinful humanity possess an outstanding quality and great importance, which is superior to all others. Here it describes the intercessory prayers of the Ephesians on behalf of the entire human race that is enslaved to sin and Satan as of the utmost importance to the Father since He desires all men to be saved and come to an experiential knowledge of the truth. The word speaks of the intercessory prayers of the Ephesians on behalf of the human race as of the utmost importance or the most important thing that they could do in life. The adjective kalos functions as a predicate nominative meaning that it is making the assertion that it is noble in the judgment of the Father for the Ephesians to intercede in prayer to the Father on behalf of the entire human race. We will translate the word noble William E. Wenstrom, Jr. Bible Ministries 10

11 Kai The conjunction kai is adjunctive meaning that it is introducing a characteristic expressed by the adjective apodektos, acceptable that presents a description of the Ephesians interceding in prayer of all people that is in addition to the previous description that is was kalos, noble. We will translate kai, as well as. Apodektos The adjective apodektos comes from the verb apodechomai, to accept, to receive, to welcome and means acceptable. It is not well attested in classical Greek even though it does appear in the Hellenistic period (Liddell-Scott, page 196). Interestingly, the word has drawn the attention of scholars since it has a peculiar accenting. It is accented in most Greek literature as apo-dek-tos however in the New Testament is almost exclusively accented apo -dek-tos. Bauer contends that the accenting does have a minor effect upon the definition stating that the former means acceptable in the strict sense and the latter means pleasing. Diognetus 8:3 is appealed to as evidence for the former whereas 1 Timothy 2:3 and 5:4 for the latter (A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition, page 109). The term does not appear in the Septuagint. In 1 Timothy 2:3, the adjective pertains to that which is pleasing in view of its being acceptable (Louw and Nida, 25.85). This indicates that the intercessory prayers of the Ephesians on behalf of the entire human race is pleasing in view of its being acceptable to the Father since He desires all men to be saved and come to an experiential knowledge of the truth. The adjective also functions as a predicate nominative meaning that it is making the assertion that it is acceptable in the judgment of the Father for the Ephesians to intercede in prayer to the Father on behalf of the entire human race. Therefore, we will translate the word pleasingly acceptable. Enopion The improper preposition enopion, which is composed of the preposition en and opion generally means, before, in the sight or presence either in terms of space, sight, relationships, time or rank. This improper preposition pertains to value judgment and means in the opinion or in the judgment of God the Father. Therefore, Paul is saying with this word that the intercessory prayers of the Ephesians on behalf of all people is noble as well as pleasingly acceptable in the 2011 William E. Wenstrom, Jr. Bible Ministries 11

12 opinion or judgment of the Father. Therefore, we will translate this preposition in the judgment. Theos The noun theos means God and refers to the Father. Paul describes the Father as Savior here and not Jesus Christ just as he did in 1 Timothy 1:1. That the Father is in view and not the Son is indicated in that Paul is speaking in the context of urgently requesting that the Ephesians pray for all people and the Scriptures teach that all prayer by the Christian is to be addressed to the Father and not Jesus Christ, His Son (Luke 11:1-2; John 16:23). Luke 11:1It happened that while Jesus was praying in a certain place, after He had finished, one of His disciples said to Him, Lord, teach us to pray just as John also taught his disciples. 2 And He said to them, When you pray [proseuchomai], say Father, hallowed [hagiazo: to revere, honor and respect] be Your name [onoma: the person and character of God]. Your kingdom come. (NASU) Protocol of Prayer The intercessory prayers of the Ephesians were to be offered up to the Father and not the Son or the Spirit since the Scriptures teach there is a protocol to prayer. They teach that the Christian is to pray to the Father in the name of the Lord Jesus Christ by the power of the Spirit. Just as there is only one way for salvation, which is through faith in Jesus Christ, so also there is only one way to pray. Protocol is a rigid, long established code and procedure, which prescribes complete deference to superior rank and authority, and which deals with diplomatic formality, precedence, and etiquette. In eternity past, God established a code and procedure for prayer, which prescribed complete deference to His authority and followed a strict adherence to formality, precedence, and etiquette. First and foremost in God s protocol for prayer, the believer-priest must address God the Father in prayer (John 14:13-14; 16:23-27; Romans 8:15; Galatians 4:6; Ephesians 2:18; 3:14; 5:20; Col 1:3, 12; 3:17; 1 Peter 1:17; Revelation 1:6). Even the Lord Jesus Christ taught to address the Father in prayer. When His disciples asked Him how to pray, His response was, pray to your Father (Mat 6:6). While many Christians today may argue otherwise, Scriptures clearly dictate God s protocol for prayer. Prayer that is not addressed to the Father in the name of 2011 William E. Wenstrom, Jr. Bible Ministries 12

13 the Son by the power of the Spirit is not heard because it is not done according to God s protocol. The apostle Paul taught the churches, throughout the Roman Empire, to address the Father in prayer (Rom 8:15; Gal 4:6; Eph 2:18; 3:14; Col 1:3; 1:12). The apostle Peter also stated that prayer was to be addressed to the Father. 1 Peter 1:17 If you address as Father the One who impartially judges according to each one's work, conduct yourselves in fear during the time of your stay on earth. (NASU) The Lord Jesus Christ taught that prayer must be made in His name or His person, since He is the intermediary to the Father (Eph 5:20; Col 3:17). Christ taught His disciples in the Upper Room Discourse to pray in His name. John 15:16 You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you. (NASU) John 16:23 In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. (NASU) John 16:26 In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf; 27 for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. (NASU) It is through the merits of Christ s impeccable person and work on the cross that gives the believer the privilege to boldly approach the throne of God in prayer. To pray in His name is equivalent to praying in union with Christ. Thus, to pray in His name is, essentially, to pray from the vantage point of the believer s new and exalted position in Christ. The believer occupies this position because of Christ s so great salvation. John 14:13 Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. 14 If you ask anything in My name, I will do it. (NASU) Name, in John 14:13, is the noun onoma, which has a five-fold meaning. First, it refers to the person of the Lord Jesus Christ, who is undiminished deity and true humanity and, thus, the unique theanthropic person of history and creation. Second, the word refers to the character of the Lord Jesus Christ, the aggregate features and traits of the Lord Jesus Christ s divine and human nature. Onoma also refers to the Lord Jesus Christ s work during His First Advent, which ended with His greatest accomplishment, His substitutionary spiritual death on the cross William E. Wenstrom, Jr. Bible Ministries 13

14 His death fulfilled the righteous requirements of the Mosaic Law, destroyed the works of the devil, redeemed the entire human race from the slave market of sin, propitiated the Father s righteous demands that every sin in history be judged, and reconciled the entire human race to God. What an accomplishment! The word also alludes to Christ s resurrection, ascension, and session at the right hand of the Father (Eph 1:21; Phi 2:5-11; Heb 1:4), since it refers to His reputation before mankind as the Savior of the world, redeemer of all mankind, and sovereign ruler of history. Lastly, onoma refers to the Lord Jesus Christ s position before the Father as righteous and holy and as His beloved Son. Essentially, considering all five meanings, onoma refers to the impeccable person of the humanity of Christ in hypostatic union, who is the only person holy enough to have merit before God the Father. The Lord Jesus Christ is honored when we express faith in Him and demonstrate that faith by obeying His commands and prohibitions. The name, or onoma, of the Lord Jesus Christ is in our possession and at our disposal when we pray. The apostle Paul employed the expression in Christ or in Him in his writings to express this same truth. Therefore, to pray in My name is essentially to pray from the vantage point of a new and exalted position of being in union with the Lord Jesus Christ. Praying in the name of Christ is a new and revolutionary concept exclusive to the church-age. Once believers begin praying in the name of Christ, they begin experiencing for themselves the power of Christ as sovereign ruler of history. Therefore, this phrase, in My Name, describes the eternal union between Christ and the believer that is supernatural in nature. A.H. Strong writes, Christ and the believer have the same life. They are not separate persons linked together by some temporary bond of friendship they are united by a tie as close and indissoluble as if the same blood ran in their veins. Galatians 2:20 I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. (NASU) Because the believer is always positionally in Christ, the very fact that Christ conditioned prayers to be asked in His name indicates that the condition is more than being positionally in Christ. Thus, it must mean that a believer is to pray consciously aware of his exalted position in Christ, even as he must be consciously aware of believing in the name of the only begotten Son of God (Jo 3:18). Ephesians 5:20 Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father. (NASU) 2011 William E. Wenstrom, Jr. Bible Ministries 14

15 Since the believer stands positionally secure in Christ, the fact that God created a protocol for prayer and specifically commanded, in his Word, to pray in the name of Christ indicates that the conditions for prayer require more than being positionally in Christ. Therefore, a believer should pray consciously aware of his exalted position in Christ, even as he must be consciously aware of believing in the person of the uniquely born incarnate Son of God (John 3:18). Indeed, the very fact that the Lord felt it necessary to state in My name as a condition, while we are already positionally in Christ, implies a need for conscious awareness. A believer should, therefore, end his prayer with the phrase, This I ask in Jesus name, amen. The believer may also wish to repeat the phrase at the beginning of his prayer, thus bringing into reminder, at the onset, that he is in Christ and that Christ serves as his advocate and intermediary. We may also say to the Father, that we are aware of our position, which seats us at His right hand while we are offering our prayers to Him. Regardless of whether the phrase is attached to the beginning or end of a prayer, the issue is that the believer consciously acknowledges he is approaching the Father in prayer because of the merits of the Lord Jesus Christ. Ephesians 2:18 For through Him we both have our access in one Spirit to the Father. (NASU) Colossians 3:17 Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (NASU) Finally, prayer must be made by the power of the Spirit or by means of the Filling of the Spirit (Jude 20). This is accomplished by praying in accordance to the Word of God. Upon confessing our sins and regaining fellowship with the Father, the Holy Spirit is free to inspire and guide us in prayer. Apart from the Filling of the Spirit, we pray to serve our own agenda. With the power of the Spirit, we pray to obey God s agenda. Ephesians 6:18 All of you pray on a consistent basis, at all times by means of [the omnipotence of] the Spirit through every kind of specific prayer request and for this very purpose, all of you be continually alert with every kind of persistent specific prayer request on behalf of all the saints. (My translation) God the Father in Relation to the Christian God the Father is the recipient of prayer from believers (Eph. 3:14) and God the Son (Lk. 22:42; 23:34, 46). The Lord Jesus taught His disciples to pray to the Father (Lk. 11:2). The Father is the source and giver of all that illuminates and is 2011 William E. Wenstrom, Jr. Bible Ministries 15

16 therefore called the Father of lights (Jam. 1:17). He is called the Father of mercy (2 Co. 1:3) and of glory (Eph. 1:17). The Scriptures teach that God is the Father of humanity of Christ in hypostatic union (Rm. 15:6). The incarnate Son of God addressed God in prayer as pater, Father (Mt. 7:11; 28:19; Mk. 11:25; Mt. 7:21; 12:50; 16:17; Mk. 13:32; 14:36; Lk. 22:29, 42; Jn. 5:17, 43; 17). By addressing the God as Father, the Lord Jesus Christ was putting Himself on a par with God or equal to God (Jn. 5:18). The Lord Jesus Christ, the God-Man is subordinate to the Father in His humanity but co-infinite, co-equal and co-eternal with both the Father and the Spirit. Paul adopted pater as a title of God, our Father (Rm. 1:7; 1 C. 1:3; 2 C. 1:2; Eph. 1:2; Phlp. 1:2). God is the Father of all believers who are sons of God through regeneration (Jn. 1:12-13; Rm. 8:15; Gal. 3:26-28; 4:6; Eph. 2:18). Regeneration takes place at the moment of salvation when a person expresses faith alone in Christ alone (Jn. 3:16-17, 36; Acts 16:31; Gal. 3:26-28). Those who are sons of God through regeneration are considered by God to be His children as a result of honoring His Son by accepting the Son as Savior. The Father deals with believers as a father in the natural realm would deal with his children (1 Th. 2:11; Heb. 12:4-13). Unlike the Greek philosophers of the ancient world and of modern 21st century society, the New Testament considers only those who have accepted Christ as Savior as children of God. Unbelievers are considered children of the devil and are designated sons of disobedience (Eph. 2:2; 5:6; Col. 3:6; cf. Jn. 8:44). It is true that as Creator, God is Father of all but in terms of relationship and fellowship, He is the Father of only believers who have been born into the royal family of God through faith in the Lord Jesus Christ (Heb. 12:7, 9). One cannot claim to have or know experientially the Father without the Son (1 Jn. 2:22-23; 2 Jn. 9; cf. Jn. 8). God the Father in Relation to the Other Members of the Trinity God the Father's role in the Trinity is as the source and planner of all things. God the Son's role in the Trinity is to carry out the plan of God the Father. God the Holy Spirit reveals the Father's plan and provides the power to carry it out. The doctrine of the Trinity that God is three Persons, but one divine essence. God the Father, God the Son and God the Holy Spirit are co-equal, co-infinite and co-eternal. The attributes of the Father: (1) Sovereign (Mt. 6:10). (2) Righteousness (Jn. 17:25). (3) Justice (Rm. 3:24-26) (4) Love (Rm. 5:8; Jn. 3:16) (5) Eternal life (Jn. 1:1; 17:2-3). (6) Omniscience (Mt. 6:8). (7) Omnipresence (Eph. 4:6). (8) Omnipotence (Mk. 14:36a). (9) Immutability (Jam. 1:17). (10) Veracity (Jn. 7:28) William E. Wenstrom, Jr. Bible Ministries 16

17 God the Father is the author and planner of salvation. He is the author of the divine decrees. God the Father is responsible for the five Great Imputations in human history: (1) Human life (real imputation) (Gn. 2:7). (2) Adam s sin (real imputation) (Rm. 5:18a). (3) Personal sins to Christ (judicial) (2 Co. 5:21). (4) Eternal life (real) (Rm. 5:17). (5) Divine righteousness (judicial) (Rm. 5:16). The Bible teaches that the father is head over the family. God the Father is head over all creation and His Royal Family (1 Cor. 8:6). The title Father emphasizes the absolute authority that the First Person of the Trinity has over all creation. The First Person of the Trinity is the author of the divine plan for humanity (Eph. 1). Ephesians 4:6 One God and Father of all (believers) who is over all (sovereign) and through all (omnipresent) and in all (indwelling of the Father). (NASU) God the Father is the Father of the Lord Jesus Christ. The First Person of the Trinity is called the God and Father of our Lord Jesus Christ (2 Cor. 1:3; 11:31; Eph. 1:3; Col. 1:3; 1 Pet. 1:3). This title indicates the relationship between Christ and the Father. The Lord Jesus Christ reveals the Father to man and is most important part of the Father's plan (John 1:14; 2 Cor. 4:6; Eph. 3:11; Heb. 1:2). John 1:18 No man has seen God (the Father) at any time; the only begotten God (the Lord Jesus Christ), who is in the bosom of the Father, He (the Lord Jesus Christ) has explained Him (God the Father). (NASU) This relationship has existed from eternity past in the divine decree (John 17:5, 24). The Lord Jesus Christ though equal with God the Father took a subordinate role to accomplish the plan of salvation (Phil. 2:6). God the Father is the Father of all believers and is not the Father of unbelievers. The Father indwells each and every believer as a guarantee that He will provide for us (John 14:23; Eph. 4:6). The Work of the Father God the Father is the personal grantor of blessings for both time and eternity (eternal inheritance). God the Father receives the believer back into fellowship when he confesses his sin to Him (1 John 1:9). The believer has eternal security and cannot lose his salvation, once a son, always a son. Sin after salvation prevents the believer from having fellowship with God but this fellowship is restored through the application of 1 John 1:9 and Psalm 32: William E. Wenstrom, Jr. Bible Ministries 17

18 The Scriptures teach that God the Father is responsible for electing and predestinating the believer (Eph. 1:3-14; Rm. 8:28-39). The purpose of electing and predestinating the believer is to conform the believer into the image of God the Son (Rm. 8:28). He justifies the one who expresses faith alone in Christ alone and sanctifies and glorifies the believer (Rm. 8:28-39). God the Father took part in the resurrection of Christ. By means of His omnipotence, the Father sent back our Lord s human spirit to the body in the grave (Acts 2:24; Rom. 6:4; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21). Soter in 1 Timothy 2:3 In 1 Timothy 1:1, the noun soter was used as a title for the Father emphasizing that He is the member of the Trinity who initiated salvation and is its source. Here in 1 Timothy 2:3, it is used in the same fashion. He is the Savior or Deliverer of the human race in a seven-fold sense: (1) Deliverer or Savior from personal sins. (2) Deliverer or Savior from old sin nature (3) Deliverer or Savior from Satan and his cosmic system. (4) Deliverer or Savior from spiritual and physical death (5) Deliverer or Savior from eternal condemnation. (6) Deliverer or Savior from self. (7) Deliverer or Savior from condemnation from the Law. The Father is the Christian s deliverer in all these areas and not just the Lord Jesus Christ since it was according to the Father s plan in eternity past that the Son was sent into the world to save sinners in the first place (See John 3:16-18; Ephesians 1:1-14). The Son carried out or executed the Father s plan to save sinful mankind. The genitive first person plural form of the personal pronoun ego, which is hemon refers to Paul, Timothy and the Ephesian believers as well as all believers throughout the world. This word emphasizes the intimate relationship that the Father has with every sinner who has been declared justified through faith in His Son Jesus Christ. Therefore, we will translate the prepositional phrase ἐνώπιον τοῦ σωτῆρος ἡµῶν θεοῦ, in the judgment of God the Father, our Savior. Translation of 1 Timothy 2:3 1 Timothy 2:3 This is, as an eternal spiritual truth noble as well as pleasingly acceptable in the judgment of God the Father, our Savior. (My translation) Summary of 1 Timothy 2: William E. Wenstrom, Jr. Bible Ministries 18

19 This verse teaches that the intercessory prayers of the Ephesians on behalf of all people is according to the Father s will. The immediate demonstrative pronoun houtos, this refers to Paul s urgent request in verse 1 that the Ephesians intercede in prayer to the Father on behalf of all people. This is indicated by Paul s statement in verse 4 where he teaches that the Father desires all people to be saved and to come to an experiential knowledge of the truth. His statement in verse 5 is further indication since he teaches that there is one God and one intermediary between God and the human race, namely Jesus Christ. Then, in verse 6, the apostle teaches that Jesus Christ gave Himself as a ransom for the entire human race. Noble is the adjective kalos indicating that from the Father s perspective, the intercessory prayers of the Ephesians on behalf of all of sinful humanity possesses an outstanding quality and great importance, which is superior to all others. Here it describes the intercessory prayers of the Ephesians on behalf of the entire human race that is enslaved to sin and Satan as of the utmost importance to the Father since He desires all men to be saved and come to an experiential knowledge of the truth. The word speaks of the intercessory prayers of the Ephesians on behalf of the human race as of the utmost importance or the most important thing that they could do in life. Pleasingly acceptable is the adjective apodektos which indicates that the intercessory prayers of the Ephesians on behalf of the entire human race is pleasing in view of its being acceptable to the Father since He desires all men to be saved and come to an experiential knowledge of the truth. The noun theos, God the Father refers to the Father and not the Son since Paul is speaking in the context of urgently requesting that the Ephesians pray for all people and the Scriptures teach that all prayer by the Christian is to be addressed to the Father and not Jesus Christ, His Son (Luke 11:1-2). Savior is the noun soter emphasizing that God the Father is the member of the Trinity who initiated salvation and is its source. He is the Savior or Deliverer of the human race in a seven-fold sense: (1) Deliverer or Savior from personal sins. (2) Deliverer or Savior from old sin nature (3) Deliverer or Savior from Satan and his cosmic system. (4) Deliverer or Savior from spiritual and physical death (5) Deliverer or Savior from eternal condemnation. (6) Deliverer or Savior from self. (7) Deliverer or Savior from condemnation from the Law. The Father is the Christian s deliverer in all these areas and not just the Lord Jesus Christ since it was according to the Father s plan in eternity past that the Son was sent into the world to save sinners in the first place (See John 3:16-18; Ephesians 1:1-14). The Son carried out or executed the Father s plan to save sinful mankind William E. Wenstrom, Jr. Bible Ministries 19