Paul now turns to giving instructions about public worship, which he says should be of primary importance (v 1). Worship should not be insular, inward-looking and exclusive, but should reflect a concern for the whole community or society within which the church operates. Notice the number of times Paul says ‘all’ or ‘everyone’ in these verses – what does that tell us about God’s concerns? And what does Paul say about the outcomes of prayer for leaders?

It might be easier to pray for those in authority if you live in a democratic, just society, but how do you pray for the leaders of a corrupt dictatorship? It is worth remembering that Paul’s instructions here come at a time when Nero, who was famously cruel and hostile to Christians, was emperor. In the Old Testament, Jeremiah told the exiles to pray for the peace and prosperity of Babylon (Jeremiah 29:7). In Romans, Paul states that ‘all authority comes from God, and those in positions of authority have been placed there by God’ (Romans 13:1, NLT). 

Father, incline our hearts to pray and learn as the Spirit leads. Amen.

Having addressed doctrine (chapter 1), Paul continues his letter by focusing on the conduct of public worship. I wonder how your intercessions typically begin. Mine often focus on that which is occupying my mind, perhaps a family concern or someone battling illness. Paul’s prayer list here begins with those who exercise authority over us. What a challenge this would have been for Timothy and those under his pastoral care, given that no Christian ruler existed anywhere in the world at this point in history. While the Romans made all of their subjects pray to the emperor, the Jews were permitted to pray to their God ‘on behalf’ of the emperor.¹

Paul notes that such prayer for those in authority ‘pleases God our Saviour’ (v 3). This is not only a statement of the uniqueness of Christ but also a challenge to any claims of divinity attributed to the emperor. Moreover, Paul re-emphasises the uniqueness of the Saviour as the ‘one mediator’ between God and human beings (v 5). Of this, Tom Wright notes, ‘Verse 5 offers an astonishing redefinition of Jewish monotheism, with Jesus in the middle of it.’² Paul is not only challenging the Roman worship of Caesar but also the Jewish resistance to Jesus’ divinity.

This affront to the status quo within the context of public intercessions gives us another glimpse at the wonderful claims of the glorious gospel. Paul here emphasises that ‘one’ God has given himself for ‘all’ people (vs 5,6). While debate will continue over the dichotomy of divine sovereignty and human responsibility, let us pause to rejoice in Christ who has given himself as our ransom. We were once powerless and chained up, but the price of securing our release has been met in full. Praise be to God!

Why not take a moment to pray for those in authority over us?

¹ Malcolm Gill, Jesus as Mediator, Peter Lang, 2008, p146 ² Tom Wright, Paul for Everyone: The Pastoral Letters, SPCK, 2003, p21