1 Timóteo 2
John MacArthur · Citado em PreceptAustin
1 Timóteo 2
MacArthur points out that "Because ancient (and modern) rulers are so often tyrannical, and even disrespectful of the Lord and His people, they are targets of bitterness and animosity. They are also remote, not part of the everyday lives of believers. Hence there is a tendency to be indifferent toward them. Such neglect is a serious sin because of the authority and responsibility leaders have....If the church today took the time and energy it spends on political maneuvering and lobbying and poured them into intercessory prayer, we might see a profound impact on our nation. We have all too often forgotten that “the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses” (2Co 10:4). The key to changing a nation is the salvation of sinners, and that calls for faithful prayer. (See 1 Timothy Commentary) Prayer is international, cosmopolitan, and yet patriotic in the highest sense. -- R C H Lenski Steven Cole on all who are in authority - In his case, this included the cruel maniac, Nero, who later executed both Peter and Paul, who lit his gardens in the evenings with Christians covered with pitch, burned as human torches. And yet Paul does not call Christians to political revolution, but to prayer. Prayer is God’s means for removing tyrants and establishing peace. Thus the plan of God involves all kinds of prayer for all kinds of people. (The Priority of Prayer) J Vernon McGee on praying for kings, etc - To bring this up-to-date, he is saying the Democrats ought to pray for the Republicans, and the Republicans ought to pray for the Democrats. Many years ago a famous chaplain of the Senate was asked by a visitor, "Do you pray for the senators?" He replied, "No, I look at the senators, and then I pray for the country!" That is exactly what Paul says we need to do. We need to pray for our country, and we need to pray for those who have authority over us. If you are a Republican and a Democrat is in office, pray for him. If you are a Democrat and a Republican is in office, pray for him. You may ask, "Yes, but are we to pray when the government is a corrupt one?" Paul is saying we are to pray even if it's a corrupt government. We are to pray for whoever is in power. Remember that the man who was in power in Rome when Paul wrote was bloody Nero, yet he says we are to pray for kings, whoever they are. Any government is better than no government. Some people may question that, but an evil, corrupt government, if it really governs, is better than anarchy. Civil government is a gift from God, and we ought to give thanks for it and pray for it. Many of us fall short of praying for our government in order that we might continue to live quietly and peaceably (THOUGHT - ARE YOU AS CONVICTED AS I AM - I FIND IT DIFFICULT TO PRAY FOR AUTHORITIES WHEN THEY EXPRESS SUCH CONTEMPT FOR GOD, BUT GOD SAYS PRAY!) Donald Guthrie - The Christian attitude towards the State is of utmost importance. Whether the civil authorities are perverted or not they must be made the subjects for prayer, for Christian citizens may in this way influence the course of national affairs, a fact often forgotten except in times of special crisis. (BORROW The Pastoral Epistles) Hiebert - Because men live in national groupings, the church must also pray “for kings and all that are in high place.” Prayer is to be not only world-wide but also national and patriotic. “Kings” as leaders of the nations are a special class needing such prayer. This is highly important because the type of government men live under profoundly influences their lives and affects their spiritual welfare. The prayer is not to be limited to the supreme rulers but is to include all who have dignity or elevation of public office. The attitude of these minor officials may often have a more direct bearing on the local congregation than that of the supreme rulers. (BORROW First Timothy) So that (hina) introduces a purpose clause, which is always an excellent opportunity to ask "What is the purpose?" In this case, the answer is straightforward, isn't it? Pray is to be a priority and to include government officials which leads to peace. It is interesting that Paul does not describe the content of their prayers, but the purpose. Guthrie says: The purpose, rather than the content, of such prayer is now stated. That we may lead a quiet and peaceable life means that government may achieve conditions of peace and security, enabling the Christian and his fellow-men to pursue their own lives. The twin synonyms eremos (quiet) and hesuchios (peaceable) both mean 'quiet' and 'tranquil' and seem to be linked here to emphasize the importance of calmness and serenity in social affairs. We may lead a tranquil (eremos) and quiet (hesuchios) life (bios) in all godliness (eusebeia) and dignity (semnotes) - The purpose of prayer for government leaders is for our own personal good, so that we might experience peace and calm. Note that purpose of praying for all men is not just a peaceable environment but a godly, decent life (that can be maximized in a calm atmosphere) which serves as a good witness to the lost. Notice the all applies to godliness and dignity. Both attributes are to be fully pursued and practiced. Godliness speaks of the vertical aspect of our lives (reverent toward God) and dignity speaks more of the horizontal aspect before men which "denotes that decent and becoming deportment which commands the respect of others." (Hiebert BORROW First Timothy) And in the context of discussion of the salvation of all men (1Ti 2:3-4) such behavior by followers of Christ would be an attractive feature to those who need salvation.
1 Timóteo 2
MacArthur - Obviously, in some inscrutable sense, God’s desire for the world’s salvation is different from His eternal saving purpose (If God Desires All Men to Be Saved, Why Aren't They?) Good (2570) kalos means good or beautiful, pertaining to what is attractive in outward appearance. It has a basic meaning of healthy, sound, fit, opposite of that which is bad, evil or ugly, deformed. Kalos describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. It describes that which is in accordance to a high level with the purpose of something or someone so that it is good or useful. Kalos is good with emphasis on that which is handsome, excellent, surpassing, precious, commendable, admirable. Acceptable (587)(apodektos from apodechomai - to accept gladly, to welcome) means that which is pleasing, pleasant, accepted with satisfaction. That which can be accepted or "heartily welcomed." Gilbrant - This term, which comes from the verb apodechomai, “to accept, to receive, to welcome,” means “acceptable.” Its use in classical Greek is not well attested, although it does appear in the Hellenistic period (e.g., Philodemus [First Century B.C.]; Liddell-Scott). Apodektos is of interest to scholars because of its curious accenting. In most Greek literature it is accented apo-dek-tos’. But, almost exclusively in the New Testament it is accented apo’-dek-tos. Bauer asserts that the accenting does have a minor effect upon the definition. “Strictly speaking apo-dek-tos’ means acceptable and apo’-dek-tos, pleasing.” Diognetus 8:3 is appealed to as evidence of the former and 1 Timothy 2:3; 5:4 for the latter (Bauer). The term is not found in any of the writings of the Septuagint. Since apodektos appears only at 1 Timothy 2:3 and 5:4, it can only be understood in its normal sense of “pleasing” or “acceptable” (the difference is negligible). Both instances of the term occur in almost identical phrases. Paul wrote to Timothy that it pleased God for him to pray for all men (1Ti 2:1), because He desires that all men be saved (1Ti 2:4; cf. 2:6-8). Likewise, it is pleasing to God for men and women who profess to be disciples to care for their elderly parents (especially widows) who are unable to care for themselves. Actually such care is simply “putting religion into practice” (1 Ti 5:3,4). (Complete Biblical Library) Savior (4990) soter from sozo = rescue from peril > from saos = safe; delivered) refers to the agent of salvation or deliverance, the one who rescues, delivers, saves and preserves. Anyone who saves or delivers can be called a deliverer or rescuer (a soter). In Luke 2:11+ Jesus is called the Savior - "today in the city of David there has been born for you a Savior, who is Christ the Lord." "In secular Greek usage the gods are deliverers both as helpers of human beings and as protectors of collective entities (e.g., cities); this is the case with Zeus, Apollo, Poseidon, the Dioscuri Castor and Pollux, Heracles, Asclepius as the helper of the sick, and Serapis; it is true also for philosophers (Dio Chrysostom Or. 32.8) and statesmen (Thucydides v.11.1; Plutarch Cor. 11, also in inscriptions and elsewhere). In the Hellenistic ruler cult "theos soter" (god our savior) is attested in writings and inscriptions as a title of the Ptolemies and Seleucids. Inscriptions in the eastern part of the Empire called Pompey “Soter and Founder,” Caesar “Soter of the World,” and Augustus “Soter of Humankind.” Hadrian had the title "Soter of the Kosmos" (Exegetical Dictionary of the NT) Greeks used soter as a title of divinities such as Asclepius, the god of healing. Soter was used by the mystery religions to refer to their divinities. At an early date soter was used as a title of honor for deserving men, e.g., Epicurus (300BC) was called "soter" by his followers. As discussed below, soter was used as a designation of the "deified" ruler, e.g., Ptolemy I Soter (323-285BC). Soter - 24x - Lk. 1:47; Lk. 2:11; Jn. 4:42; Acts 5:31; Acts 13:23; Eph. 5:23; Phil. 3:20; 1 Tim. 1:1; 1 Tim. 2:3; 1 Tim. 4:10; 2 Tim. 1:10; Tit. 1:3; Tit. 1:4; Tit. 2:10; Tit. 2:13; Tit. 3:4; Tit. 3:6; 2 Pet. 1:1; 2 Pet. 1:11; 2 Pet. 2:20; 2 Pet. 3:2; 2 Pet. 3:18; 1 Jn. 4:14; Jude 1:25 James Smith - SALVATION FOR ALL 1 TIMOTHY 2:3, 4 1. An Almighty Saviour. “God our Saviour.” 2. An All-embracing Purpose. “Who will have all men to be saved.” 3. An All-important Need. “To come to a knowledge of the truth.” 4. An All-important End. “This is acceptable in the sight of God.” James Smith - THE SAVIOUR 1 TIMOTHY 2:3–6 1. The Saviour’s Power. “God our Saviour.” 2. The Saviour’s Purpose. “Who will have all men to be saved.” 3. The Saviour’s Provision. “Gave Himself a ransom for all.” 4. The Saviour’s Position. “Between God and men.” Make My Life a Prayer God our Savior … wants all men to be saved and to come to a knowledge of the truth. - 1 Timothy 2:3-4 Keith Green's song, “Make My Life a Prayer to You” could easily have been inspired by our passage today from 1 Timothy. Both call us to prayer and to godly living: “Make my life a prayer to you / I wanna do what you want me to / No empty words and no white lies / No token prayers, no compromise.” Keith Green's song focuses on proclaiming the gospel in a credible way, and in our text today Paul talks about prayer and godly living as actions that we can take to spread the news about Jesus. Our God is God the Savior (v. 3). Verse four reveals that God wants to save men and women. By nature, He is compassionate and rich in mercy. He wants to forgive and reconcile people to Himself. And not only does He want to save but He has made a way for salvation. It's one thing to want something done and quite another to get something done. Our God has done both—desired our salvation and achieved our salvation. Imagine if He wanted our salvation but couldn't make it happen. We would hardly serve Him as the great, sovereign God that He is, holding together the universe by His word (cf. Heb. 1:3). And if He had the power to save us but chose not to do so, we would think Him terribly cruel and unfair. Thankfully, the God we worship is both all loving and all powerful. Because of God's heart of compassion, our hearts should be equally tender to those who don't yet believe. Paul gave himself completely to the task of evangelism (see 1 Cor. 9). We're instructed here to do two things to further the message of salvation. First, we can pray (v. 1). Then, we can live holy lives, lives that bring credibility to the beauty and truth of this message and the name of Christ (v. 2) James Smith - GOD OUR SAVIOUR “God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth” (1 Tim. 2:3, 4). 1. The need of man. The need, as brought before us here, is twofold— 1. SALVATION. “Who will have men to be saved.” What must I do to be saved? is the first cry of a spirit-convicted soul. Salvation is man’s first necessity in the sight of God (John 3:17). 2. A KNOWLEDGE OF THE TRUTH. Man in his soul must be adjusted with God before he can know and appreciate the truth as it is in Jesus. “If any man will do His will, he shall know of the doctrine” (John 7:17). 2. The character of Christ. “God our Saviour.” 1. HE IS A SAVIOUR. “Thou shalt call His Name Jesus, for He shall save” His death atones, His resurrection justifies. There is none other Name. 2. HE IS GOD. “God in Christ reconciling the world unto Himself” (2 Cor 5:19). As God He is mighty to save. 3. The will of God. “I know the thoughts that I think toward you, thoughts of peace” (Jer. 29:11). His will is— 1. THAT MEN SHOULD BE SAVED. “Have I any pleasure at all, that the wicked should die? saith the Lord God” (Ezek. 18:23). “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have Everlasting Life” (John 3:16). 2. THAT ALL MEN SHOULD BE SAVED. Go into all the world and preach the Gospel to every creature. “If any man thirst let him come unto Me.” “The grace of God hath appeared, bringing salvation to all men” (Titus 2:11, R.V.). 1 Timothy 2:4 Who desires all men to be saved and to come to the knowledge of the truth.
1 Timóteo 2
MacArthur - God genuinely desires all men to be saved and to come to the knowledge of the truth. Yet in "the eternal purpose which He carried out in Christ Jesus our Lord" (Eph. 3:11), He chose only the elect "out of the world" (John 17:6), and passed over the rest, leaving them to the damning consequences of their sin (cf. Ro 1:18-32). The culpability for their damnation rests entirely on them because of their sin and rejection of God. God is not to blame for their unbelief. Since God desires all men to be saved, we are not required to ascertain that a person is elect before praying for that person's salvation. God alone knows who all the elect are (2Ti 2:19).....No true biblical theology can teach that God takes pleasure in the damnation of the wicked. Yet though it does not please Him, God will receive glory even in the damnation of unbelievers (cf. Rom. 9:22–23). How His electing grace and predestined purpose can stand beside His love for the world and desire that the gospel be preached to all people, still holding them responsible for their own rejection and condemnation, is a mystery of the divine mind. The Scriptures teach God’s love for the world, His displeasure in judging sinners, His desire for all to hear the gospel and be saved. They also teach that every sinner is incapable yet responsible to believe and will be damned if he does not. Crowning the Scripture’s teaching on this matter is the great truth that God has elected who will believe and saved them before the world began. What mystery (See full answer to question If God Desires All Men to Be Saved, Why Aren't They?) Charles Swindoll on desires all men... - Please observe Paul's careful use of verb tenses and moods in this declaration of God's desire. He did not write, "God . . . who desires to save all men," but "God . . . who desires all men to be saved." It does not invalidate the scriptural doctrine of election to say that God desires all people to embrace the truth of the gospel and receive eternal life. Paul doesn't here unravel the mystery of how God's sovereignty and the limited autonomy of humanity impact a person's salvation. He merely affirms the fact that the Lord does not delight to see people perish for their sin (Ezek. 18:23; 33:11). (See Insights on 1 & 2 Timothy) Hiebert: God's desire for the salvation of everyone springs spontaneously from His love for a lost race. But that does not mean that all will be saved. If Paul had used the active infinitive "to save," rather than the passive, that might have been implied. That some men are not saved is not due to any inefficacy or deliberate limitation in the divine will, but is due to man's rejection of God's appointed means of salvation through faith in Christ Jesus. (BORROW First Timothy) Lange says: If God is minded to bring all men to the knowledge of the truth, who do not wilfully shut their eyes to it; if Christ has given Himself in death for all, that they may be kept from eternal ruin, we ought also, as holy children, to follow this example of God and Christ, gladly encourage all to seek their eternal health and salvation, and omit nothing which may aid toward it (ED: IN CONTEXT PRAYING FOR THEIR SALVATION). David Guzik on desires all men to be saved - Because this is true (as seen from a human perspective), therefore the gospel must be presented to all without reservation. Any idea of limiting evangelism to the elect is absurd. (1 Timothy 2 Commentary) Steven
1 Timóteo 2
MacArthur - Eve was not suited by nature to assume the position of ultimate responsibility. When she stepped out from under the protection and leadership of Adam, she was highly vulnerable and fell. And, of course, when Adam violated his leadership role and followed Eve (though it was not he who was deceived), the perversion of God’s order was complete. The Fall resulted, then, not simply from disobedience to God’s command, but from violating God’s appointed roles for the sexes. That is not to say that Adam was less culpable than Eve, or that she was more defective. Although he was not deceived by Satan, as was Eve, Adam still chose to disobey God. As the head of their relationship, he bore ultimate responsibility. That is why the New Testament relates the Fall to Adam’s sin, not Eve’s (Rom. 5:12–21; 1 Cor. 15:21–22). Headship by the man, then, was part of God’s design from the beginning, and he bears the responsibility for its success or failure. The tragic experience of the garden encounter with the serpent confirmed the wisdom of that design. (See 1 Timothy MacArthur New Testament Commentary) Steven