Lectionary Year C
September 23, 2001
1 Timothy 2:1-7

Context

Step IV - Context

A. Primitive Christianity

(JFC) Early Christians prayed, they were to persevere in prayer, according to Romans 12:12. They were to pray constantly, according to I Thessalonians 5:17 and at all times in the Spirit, according to Ephesians 6:18. They probably prayed for the various rulers in their known world, too, especially when they heard that it is right so to do, as verse 3 of this week's text says it is. Other New Testament passages counsel to submit, even, to governing authorities, including Romans 13:1 and I Peter 2:13f. In I Thessalonians 4:11, Paul advises a quiet life-style, as verse 2 in our text seems to promise those who pray as ordered here. Hebrews 9:14f describes the self-sacrificing Christ's reason for self-giving to be the New Covenant. Christ's death's ransom (verse 6 in the text at hand) abounds for "the many" according to Romans 5:15, Mark 10:45 and Matthew 20:28b. Ephesians 5:25 depicts Christ having "given up himself for the church." In Romans 9:1, Paul emphasizes his speaking the truth, as does the final verse of this week's epistle lection. Galatians 2:7 claims that the author had been entrusted with the gospel for the uncircumcised, to which/whom I Timothy 2:7 alludes.

B. Old Testament and Judaism

(JFC) Old Testament Patriarchs, Priests, Prophets and Psalmists prayed classically. Jeremiah (29:7) writes those remaining in Jerusalem during the Exile, to "pray to the Lord on behalf of the city where they were sent, for in its welfare you will find your welfare." And, what about that image of settling down in the recliner to know that God is God, in Psalm 46:10? Is that the picture we get in our text's verse 2b? The shema, in Deuteronomy 6:4f early establishes God's uniqueness, which Isaiah 45:21f reinforces and verse 5 in our text confirms. Psalm 49:7f states no ransom can suffice for the gift of life, whereas, verse 6 in this week's lection assures us Christ "gave Himself as a ransom for all"! Naaman proclaims, in II Kings 5:15, the One God. Remember how he discerned that affirmation? He was cured of leprosy and did it by obeying what he finally became aware of as being the Word of God from a servant of God, Elisha.

The second-third century CE Hellenistic Synagogal Prayers seeks (at 8:5) to instruct pre-baptismally, "how God, though he foresaw, never abandoned the race of sinners, but summoned them at various times from error and folly into an understanding of truth, leading them from servitude and impiety into freedom and piety, from iniquity into righteousness, from eternal death into everlasting life." They later (11:8) pray to God as "the One desiring all to be saved and to come to the knowledge of truth."

C. Hellenistic World

(JFC) These elitists might balk at the direction to pray for everyone. They apparently considered themselves, in theory at least, to be inclusionists. However, in some of their attitudes and practices, they could get right exclusivistic. They exhibited somewhat of a superiority complex when it came to their ideas, re: their intellect and spirituality. They might appreciate the aim for a life-style described as "quiet and peaceful" and, also, maybe as "godliness and dignity". Of course, "knowledge" (even of truth?) would appeal to their senses of worth, as well. They would approve of the "one God" image, but what about the "mediator between God and humankind"? What would they do with that idea? The "telling the truth" in the last verse would get their attention, but what would they do with the "teaching the Gentiles" element there?

| Return to gospel text listings | Return to epistle text listings |
| Return to Old Testament listings | Return to Psalm listings |
| User response form |