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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 2:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph 6:18. There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings (Ti1 2:2); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, etc. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer 29:7. 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, Pe1 3:10, Pe1 3:11. Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in.
II.As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, Ti1 2:4.
1.One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God (Ti1 2:5), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any (Eze 33:11), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Mat 23:37. He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life.
2.There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days - man who lays his hand upon u both, Job 9:33. He is a ransom that was to be testified in due time; that is, in the Old Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, Pe1 1:10, Pe1 1:11. And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mar 16:15. He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note,
(1.)It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other.
(2.)God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, Joh 5:40. I would have gathered you, and you would not.
(3.)Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it.
(4.)It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators.
(5.)He that is a Mediator in the New Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession.
(6.)Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rom 11:13.
(7.)Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty.
III.A direction how to pray, Ti1 2:8.
1.Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where: no place is amiss for prayer, no place more acceptable to God than another, Joh 4:21. Pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private.
2.It is the will of God that in prayer we should lift up holy hands: Lifting up holy hands, or pure hands, pure from the pollution of sin, washed in the fountain opened for sin and uncleanness. I will wash my hands, etc., Psa 26:6.
3.We must pray in charity: Without wrath, or malice, or anger at any person.
4.We must pray in faith without doubting (Jam 1:6), or, as some read it, without disputing, and then it falls under the head of charity.
Historical interpretation
Eight Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.
The apostle Paul, “teacher of the Gentiles in faith and truth,” taught the church which he gathered from the Gentiles how it ought to interpret the books of the law. These books were received from others and were formerly unknown to the Gentiles and were very strange. He feared that the church, receiving foreign instructions and not knowing the principle of the instructions, would be in a state of confusion about the foreign document. For that reason he gives some examples of interpretation that we might also note similar things in other passages, lest we believe that by imitation of the text and document of the Jews we be made disciples. He wishes, therefore, to distinguish disciples of Christ from disciples of the synagogue by the way they understand the law.
So, then, let us celebrate this heavenly joy, together with the saints of old who kept the same feast. Yes, they keep the feast with us, and they are examples to us of life in Christ. Not only were they commissioned to preach the gospel, but if we look back at their lives, we will see that they also lived it. St. Paul wrote to the Corinthians, “You, therefore, follow me.” Let us follow him then, because that command has been passed down to us. The admonition originally given to the church at Corinth reaches to all Christians of all time in every place. For the apostle Paul was “a teacher of all nations in faith and truth.”
If the Son was born a perfect and complete king, it is also clear that he is a judge and arbiter. For it is especially the mark of a king that he makes decisions and judgments both to grant honors and to punish. And another source might help you to see that he has the power to grant heavenly honors. So we shall bring forward the man who is better than all men, and we shall show that Christ granted this man a crown.… Who is the one who is better than all men? Who other than that tentmaker, that teacher of the entire world, the one who coursed over land and sea as if equipped with wings, the chosen instrument, the attendant of Christ the bridegroom, the one who planted the church, the wise builder, the preacher, the one who ran the course and fought the good fight, the soldier, the trainer of athletes, the one who left memorials of his own virtue everywhere in the world.
Since therefore Christ suffered for the Gentiles, and I was separated to be a "teacher of the Gentiles," why dost thou refuse to pray for them? He fully shows his own credibility, by saying that he was "ordained" (Acts xiii. 2), that is, separated, for this purpose, the other Apostles being backward in teaching the Gentiles; he adds, "in faith and verity," to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.
Consequently, to announce to Catholic Christians a doctrine other than that which they have received was never permitted, is nowhere permitted and never will be permitted. It was ever necessary, is everywhere necessary and ever will be necessary that those who announce a doctrine other than that which was received once and for all be anathema. If this be so, is there anyone alive so bold as to preach dogmas other than those taught by the church, or so foolish as to accept doctrines besides those accepted by the church? Crying aloud, crying aloud again and again and again, crying aloud to everyone, always and everywhere throughout his writings, Paul remains this “vessel of election,” this “doctor of the Gentiles,” this trumpet among the apostles, this herald of the earth, this heaven-conscious man. He is crying aloud that whoever announces a new doctrine is anathema.
for this I was appointed a preacher and an apostle (I am telling the truth in Christ, I am not lying), a teacher of the Gentiles in faith and truth.
for this I was appointed. To which I was appointed as a testimony and a passion, and I was set apart as a preacher, so that I might make the cross revealed everywhere. And since he was about to say, "teacher of the Gentiles," it seemed unbelievable if the idolaters were called, he proclaimed beforehand: "I speak the truth, I do not lie." (Rom. 9:1)
teacher of the Gentiles. Since there is also the practice of proclaiming hastily, he called himself Teacher. For I did not only proclaim, but also, remaining, I taught. This, however, shows God's zeal concerning the Gentiles.
in faith and truth. Since he said, "in faith," so that no one might think that it is deceit, he adds, "in truth." I do not preach with persuasive words or with linguistic twists, but in faith. For this shows the power of the preaching.
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Summary
In this pivotal verse, the Apostle Paul emphatically asserts his divine commissioning as a herald of the Gospel, specifically identifying his unique role as an apostle and teacher to the Gentiles. He underscores the absolute veracity of his calling and message, affirming that his ministry is rooted in Christ's truth and delivered with unwavering integrity, establishing the foundational authority for his instructions on church order and doctrine within the epistle.
Context
Literary Context
This verse serves as a powerful personal assertion by Paul, immediately following his profound theological declarations in 1 Timothy 2:5-6. Having established the universal scope of salvation through "one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all," Paul's statement in verse 7 directly validates his authority to proclaim this all-encompassing Gospel. His personal testimony here reinforces the divine mandate behind the instructions he is giving to Timothy regarding worship, church leadership, and sound doctrine, particularly in a context where false teaching was a concern (1 Timothy 1:3-7). It grounds the practical directives in the theological reality of Christ's singular mediation and Paul's unique role in making that truth known to all.
Historical & Cultural Context
Paul writes this letter to Timothy, his protégé, who is leading the church in Ephesus, a prominent city in Asia Minor known for its diverse population and syncretistic religious practices, including the widespread worship of Artemis. The early church in such urban centers faced challenges from both internal doctrinal deviations and external pagan influences. Paul's emphatic declaration of his apostleship and his specific mission to the Gentiles was crucial. Historically, his apostleship was sometimes questioned by those who emphasized the Jerusalem apostles or Jewish law, making his assertion of divine appointment vital for establishing his authority and the legitimacy of his Gentile-focused ministry. Culturally, the distinction between Jew and Gentile was profound, and Paul's role in breaking down this barrier was revolutionary, reflecting God's universal redemptive plan.
Key Themes
Paul's declaration in this verse contributes significantly to several key themes within 1 Timothy and his broader epistles. Firstly, it highlights Divine Appointment and Authority, emphasizing that his ministry is not self-chosen but a direct calling from God, a recurring theme in his letters (e.g., Romans 1:1). Secondly, the verse underscores the Mission to the Gentiles, a distinctive focus of Paul's apostolic ministry that set him apart from those primarily ministering to the circumcised (Galatians 2:7-9). His life's work was dedicated to proclaiming the Good News to non-Jewish peoples, demonstrating the universal reach of God's grace and the breaking down of ethnic barriers in Christ (as seen in Ephesians 2:14). Finally, the parenthetical remark, "I speak the truth in Christ, and lie not," powerfully affirms the Truth and Sincerity of his calling and message, asserting the integrity and veracity of his commission and the absolute truth of the Gospel he preaches, which is grounded in "faith and verity" (truth).
Exposition and Analysis
Key Word Analysis
Meaning "a herald, i.e., of divine truth (especially of the gospel)." Paul uses this term to describe himself as one who publicly proclaims a message with authority, much like an official messenger or town crier. This emphasizes the public and authoritative nature of his gospel proclamation.
Meaning "a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ ('apostle') (with miraculous powers)." This term signifies a specially commissioned messenger sent with authority by Christ himself, foundational to his unique authority and the content of his message. It denotes not merely a messenger but one who represents the sender with full authority.
Meaning "truth." By stating he is a teacher of the Gentiles "in faith and verity," Paul emphasizes that his instruction is not based on human speculation or cunning, but on the true, revealed word of God, received and taught with unwavering conviction. This highlights the foundational importance of both genuine belief and objective truth in the Christian faith.
Verse Breakdown
"Whereunto I am ordained a preacher, and an apostle,"
This clause establishes Paul's divine appointment. The word "ordained" (G5087, títhēmi) signifies that he was "placed" or "appointed" by God for this specific role. He is not self-appointed but divinely commissioned as both a public herald of the Gospel and a specially authorized ambassador of Christ. This dual designation underscores the authoritative and public nature of his ministry.
"(I speak the truth in Christ, and lie not;)"
This parenthetical statement serves as a powerful affirmation of Paul's integrity and the absolute veracity of his message. It is an emphatic oath, common in Paul's writings when defending his ministry or the gospel (Romans 9:1 or 2 Corinthians 11:31). The phrase "in Christ" signifies that his truthfulness is bound up with his relationship to Christ, whose very nature is truth. This refutes any potential accusations of deceit or self-interest in his ministry.
"a teacher of the Gentiles in faith and verity."
This final clause specifies the particular focus and nature of Paul's ministry. While "preacher" and "apostle" describe his office, "teacher" (G1320, didáskalos) describes his function—to instruct. His audience is explicitly "the Gentiles," highlighting his unique calling to the non-Jewish world. The phrase "in faith and verity" describes the character and content of his teaching: it is grounded in genuine belief ("faith") and objective truth ("verity" or alētheia). His instruction is not merely persuasive rhetoric but is rooted in the factual, revealed truth of God, which is received through faith.
Literary Devices
Paul employs several literary devices in this verse to underscore his message. The use of Parenthesis in "(I speak the truth in Christ, and lie not;)" serves as an emphatic aside, a solemn oath that reinforces the absolute integrity and veracity of his claims. This direct, almost defensive, assertion adds a layer of Pathos and Ethos, appealing to the audience's trust in his character and the divine authority behind his words. The Repetition of the concept of "truth" (implied in "speak the truth" and explicitly stated in "verity") acts as a powerful Anaphora of sorts, emphasizing the foundational importance of objective truth in his ministry. Furthermore, the progression from "preacher" to "apostle" to "teacher" illustrates a logical Climax of his roles, moving from public proclamation to divinely commissioned authority, and finally to the instructional aspect of his mission, particularly highlighting the unique scope of his ministry to the Gentiles.
Theological and Thematic Connections
Paul's assertion in 1 Timothy 2:7 is deeply theological, linking his personal calling to God's universal redemptive plan. It underscores the truth that God's salvation, revealed in Christ, is not exclusively for one nation but extends to all peoples. Paul's unique apostleship to the Gentiles is a direct outworking of the mystery of Christ, where formerly alienated nations are brought near by the blood of Christ, becoming fellow heirs and partakers of the promise. This verse thus affirms the inclusive nature of the New Covenant and the global mandate of the Gospel.
Reflection and Application
Paul's unwavering conviction in his divine calling and the absolute truth of the Gospel serves as a profound model for believers today. This verse challenges us to consider the source and integrity of our own faith and the message we proclaim. Just as Paul was "ordained" and "sent," every believer is called to participate in God's mission, whether through direct proclamation, teaching, or living out the Gospel in daily life. We are reminded that our faith is not based on subjective feelings or human philosophies, but on objective, revealed truth, which must be embraced with sincerity and defended with integrity. Paul's commitment to the Gentiles also expands our vision, urging us to overcome any barriers—cultural, social, or personal—that might prevent us from sharing the universal message of salvation with all people, regardless of their background.
Questions for Reflection
FAQ
Why does Paul feel the need to assert his truthfulness ("I speak the truth in Christ, and lie not") in this verse?
Paul's emphatic assertion of his truthfulness in 1 Timothy 2:7 is crucial for several reasons. Throughout his ministry, Paul faced significant opposition and challenges to his apostolic authority and the legitimacy of his gospel message. Some questioned his credentials because he was not one of the original twelve apostles, while others accused him of deceit or self-interest (e.g., 2 Corinthians 11:13). By stating, "I speak the truth in Christ, and lie not," Paul is making a solemn, almost oath-like declaration, invoking Christ as the guarantor of his honesty. This serves to underscore the absolute integrity of his calling, the divine origin of his message, and the unwavering veracity of the Gospel he preaches, thereby reinforcing his authority to instruct Timothy and the Ephesian church.
Christ-Centered Fulfillment
Paul's self-identification as an "apostle" and "teacher of the Gentiles" in 1 Timothy 2:7 finds profound Christ-centered fulfillment in the New Testament. Christ himself is the ultimate "Preacher" and "Teacher," who came to proclaim the good news of the Kingdom of God (Luke 4:43). Paul, as an apostle, is merely an extension of Christ's own mission, specifically commissioned to extend the reach of that message to the nations, fulfilling Old Testament prophecies that foretold the inclusion of the Gentiles in God's redemptive plan (e.g., Isaiah 49:6). Furthermore, Paul's insistence on speaking "the truth in Christ" points directly to Jesus as the embodiment of truth, who declared, "I am the way, the truth, and the life" (John 14:6). Thus, Paul's ministry, rooted in Christ's authority and characterized by Christ's truth, serves as a vital instrument in bringing about the universal reign of Christ, where people from "every tribe and language and people and nation" are redeemed by the Lamb (Revelation 5:9).