Thursday, November 26, 2020

Nathan Nzyoka Joshua on 1 Timothy 2 and Paul Commanding Prayers for Rulers

 

Paul urged that prayers and thanksgiving be made for all people (v. 1), for heathen kings and all in authority (v. 2). He said that praying for all people inclusively is right and pleasing to God who wants all to be saved and to come to the knowledge of the truth (v. 4). In 2:5-6, Paul said that there is one God (for all people) and there is one mediator between God and (all) people, who gave himself a ransom for all. Coming immediately after such a presentation of the universal scope of God’s salvation, his assertion that he was appointed an apostle to the Gentiles (heathen) (2:7) was aimed at correcting the insular thinking of the Ephesian Christians (both Jews and Gentiles). He was directing them back to the original apostolic perspective of the church’s mission to the world, namely, evangelism to all people.

 

We can also view the urgency for prayers for all people, specifically for kings and those in authority, as a tactical opposition to the imperial cult. Greeks and Romans frequently made prayers to their gods on behalf of their human patrons. For example, in inscription number 1063 in I. Eph. IV, is a record of “prayer for the prytanis [council member] Tullia that the gods [Hestia and Artemis] give her children ‘as she accomplished her prostasia (patronage), and therefore that merited the right to be prayed for by her clients in gratitude for her financial patronage. Romans also had their gods whom they recognized as their patrons, prayed to them and thanked them for their patronage. For example, they had Jupiter as the patron god of Rome. They worshipped and prayed to him for victory during war. Whenever they succeeded in battle, they celebrated in thanksgiving and praise to him. Similarly, in 31 BC, Augustus attributed his victory at the battle of Actium to Apollo. He dedicated to him a splendid temple on the Palatine Hill in gratitude. Prayers to the gods for patrons in gratitude for their patronage, and thanksgiving to them for their benefaction to people was a common practice. Concerning 2:5, Liefeld says the statement that “there is one God” implies both inclusiveness and exclusiveness. It is exclusive in that God has “no competitors other than in the imagination of pagan idolaters” (Walter L. Liefeld, 1 & 2 Timothy/Titus, NIVAC [Grand Rapids: Zondervan, 1999], 87). IT is inclusive in that God is God and saviour of all people.

 

In the Intertestamental Period, the god Apollo was acknowledged as the ancestor and patron of the Seleucid dynasty. At the time of writing, the Greeks in and around Ephesus and Crete were worshippers of many gods, as well as worshippers of the emperor. The most prominent god and they worshipped at Ephesus was Artemis or Diana (Acts 19:23-41). Similarly, Zeus (Jupiter), Hermes and others were gods that the Greeks worshipped in the early church times (Acts 14:11-13). The Greeks regarded those gods as sole providers of life and prosperity and as protectors and they worshipped them. Consequently, the statement in 1 Timothy 2:5 could have been targeted at countering dependence on and allegiance to those false gods. Paul saw God the Father as overall benefactor to all humans and Christ as the overall mediator between God and humans. He therefore urged that prayers and thanksgiving be made to God and not to any other.

 

A significant grammatical item to note in connection with benefaction and patronage is the preposition that Paul used in reference to the object of the prayers. He used υπερ in both 2:1 and 2: υπερ παντων ανθρωπων (2:1) and υπερ βασιλεων και παντων των εν υπεροχη οντων (2:2). In both cases, especially when used with words of request or prayer, the right translation of the preposition is “for,” “on behalf of,” or “for the sake of” (BDAG). Hence, it means that prayers should be made “for the sake of” all people (2:1), and “for the sake of” kings and all those in authority. What is important to note is that Paul did not use the preposition προς. As Mounce observers, “in contrast to examples of secular prayers, Christians’ prayers are υπερ, ‘on behalf of,’ and not προς, ‘to,’ the rulers” (Mounce, Pastoral Epistles, 81). This means that instead of viewing and depending on the rulers as their main benefactors and patrons. Christians were to take God as the overall benefactor and patron for all people, including the rulers. In the prayer, in 1 Timothy 2:3, God is presented as being “our saviour,” του σωτηρος ημων θεου . . . the title “saviour” was given to both divine and human benefactors and patrons because of the benefaction they were giving to people.

 

Coming after the urgency to pray “for all people,” υπερ παντων ανθρωπων, in 2:1, the genitive clause υπερ βασιλεων και παντων των εν υπεροχη οντων in 2:2 is epexegetical. It specifies a subgroup among “all people.” Prayers and sacrifices for pagan kings and their families, as a form of thanksgiving for the good things that they had done and were doing for the people, was not a new thing (as in Ezra 6:9-10; Ep Ar 45; Philo, Alleg. Leg. 157, 317; Josephus, War 2.197). D[ibelius]-C[onzelmann] says that, among the Jews, the custom of praying for pagan leaders was “the equivalent of the cult of the emperor and thus the most important sign of loyalty” (Pastoral Epistles, 37). Although sometimes in the pagan setting obedience and prayer for those in authority were acts of slavish subservience in repayment of benefaction, in the context of the church it was obedience and service to God (as in Rom 13:1ff). The practice of prayers for pagan rulers were seen as God’s servants and pagans were gradually viewed as included in God’s plan of universal redemption. Therefore, to Paul, prayer for pagan leaders was a key Christian obligation and it formed part of the rationale for Christian existence, namely, for witness and service in the world. As seen in 2:3, Paul gave the second purpose for the prayer as that “it is right and pleasing to God.”

 

The first purpose of the prayer is found in the ινα clause that it used to express with in 2:2, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι “so that we may lead a quiet and peaceable life in all godliness and dignity.” D-C takes the exhortation for amicable relationship of the church and the secular state as indication of a change of theological perspective of the church. It says that the church was experiencing a “changeover from an eschatological world view to an ecclesiastical existence within an expanding world that provided more room for a Christian life” (Pastoral Epistles, 37), meaning that the church was somehow trading its godliness for peaceful coexistence with the world. IT is true that this could have been the case with those who had become apostate. Nevertheless, Paul states clearly that the main purpose of the prayers was to ask God to dominate the ruling authorities to the extent that there would be calm and quietness (peace), a concrete discernible condition that was also ideal and understandable in the Hellenistic world. Submission and obedience to the secular authorities and devotion to good works were evidence of the change that Christian faith brings (Titus 3:1-11, also Rom 13:1-7). Paul also knew that suffering was part of Christian life (2 Tim 3:12). Therefore, he encouraged Timothy to excel in all situations (2 Tim 2:3; 4:2). However, as seen in the wish clause, “so that we may lead a calm and quiet life in all godliness and dignity,” Paul longed for peace, godliness and dignity for the church.” For the church, the serene environment would be conducive to the spreading of the gospel . . . it is possible that the plural “we” in the subjunctive verb διαγωμεν also included “all people.” In 2:4 Paul said that God desires that all people saved and come to the knowledge of the truth. Therefore, peace and quiet life also were good for all people. (Nathan Nzyoka Joshua, Benefaction and Patronage in Leadership: A Socio-Historical Exegesis of the Pastoral Epistles [Langham Monographs; Carlisle, UK: Langham Publishing, 2018], 122-26, emphasis in bold added)