1 Timothy 2:1-2 1Therefore, I urge first of all that petitions, prayers, intercessions, and thanksgivings, be made on behalf of all people, 2for kings and all who are in authority, so that we may lead a peaceful and quiet life in all godliness and holiness.

Paul moves from the problem of false teachers to the answer that comes in prayer. Timothy needed to begin (first of all) with prayer. Prayer was at the center of Paul’s ministry as he “constantly” prayed for the churches (Romans 1:10; Ephesians 1:16; Philippians 1:4; Colossians 1:3; 1 Thessalonians 1:2 ; 2 Timothy 1:3; Philemon 4). Paul makes his appeal with the same word as 1:3: I urge (parakalō).

The four words for prayer in verse 1 are almost snynomous. Petitions (deēseis) are intercessory prayers for the specific needs of others. Prayers (proseuchas) is the most common term for prayer in the New Testament for bring praises and petitions to God. Intercessions (enteuxeis) are requests made to someone in higher power in behalf of other people. Thanksgiving (eucharistias) is a prayer of gratitude to God for what God has done in the past and confidence for what God will do in the future. All of these words are plural, meaning that many should be offered to God.

The subject of these forms of prayer is all people. The word for people can be interpreted as a generic and inclusive “human” (anthrōpōn).  Our goal in prayer ought to be that everyone come to repentance and believe in Jesus Christ (2 Peter 3:9). Jesus told his disciples to pray even for those who persecute us (Matthew 5:44). Paul narrows in verse 2 the objects of prayer to kings and those in authority. Christians were to submit to earthly authorities and pray for them (Romans 13:1; Titus 3:1; 1 Peter 2:13-17). Christians prayed for their leaders, such as the Roman emperor, and not to them. There is only one Lord for Christians.

Paul gives three specific reasons for prayer in verses 2-4. The first reason focuses upon the living situation of believers (we). If the civil authorities are righteous and peaceful, that will make it easier for believers to life peaceful and quiet lives. Harsh leaders who impose laws that infringe on personal freedom make it difficult to worship God and be disciples as Jesus commanded. A peaceful life (ēremon) is tranquil and free pressures that take away religious freedom. Quiet (hēsuchion) is almost synonymous and has the sense of inner peace that comes from external peace. When we live in a situation like this, it is easier to live by our convictions and share the gospel. Many Christians throughout the ages have experienced the opposite in political situations where there is no freedom of religion resulting in persecution.
The last phrase of verse 2 gives the personal result of how we can live in a peaceful place of freedom. Godliness (eusebeia) is an important theme in this letter, occurring in 3:16; 4:7, 8; 6:3, 5, 6, 11. It describes the reverence and respect that comes from fearing God and results in a holy lifestyle. Holiness (semnotēti)  has the sense of standing above the ruin of the world by being respectable, appropriate, and dignified. In modern terms, we might note someone who is a really good and outstanding person who lives by a high standard and does not compromise with the negative influences of culture. For a Christian, this type of lifestyle comes in reverence to God with the desire to live out holiness of heart in observable ways that honor God. The type of life Paul anticipates is one that will make it easier to share the gospel in both word and deed. We can pray that God will raise up leaders who are righteous and provide freedom to be righteous, even if they do not personally believe in God.

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