Introduction. This book is directed to a young preacher at Ephesus, Timothy. Paul regards Timothy, who we elsewhere learn may be somewhat shy and self-effacing, with the affection a father feels for his own son. Paul tells him a very deep truth, that "the end of the commandment is charity (Greek: "agape") that comes from a pure heart, a good conscience, and genuine faith." In other words, when you genuinely feel benevolent toward others, you no longer need the commandments to tell you what to do.

And yet, at the end of the first chapter, Paul tells Timothy that he, Paul, has "handed over" two of his enemies to Satan "that they may learn not to blaspheme." One of those enemies, Alexander, may have been a false teacher in Ephesus, a man who betrayed Paul to the Romans and sealed his death. The second chapter of 1 Timothy then commends praying for everyone. This is a major challenge in this passage, to reconcile Paul's attitude toward his enemies with his instructions to Timothy. It should be noted that Paul says in chapter 1 he is giving the instruction in chapter 2 specifically "so that by following them you may fight the good fight, holding onto faith and a good conscience."

Lectio: I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone -- for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men -- the testimony given in its proper time. And for this purpose I was appointed a herald and an apostle --I am telling the truth, I am not lying --and a teacher of the true faith to the Gentiles. (1 Tim 2:1-7)

Meditatio. There are some subtleties in the language that need exploration. When Paul says, "I urge, then," he is urging Timothy to follow these instructions specifically so that Timothy may "fight the good fight, holding onto faith and a good conscience." Requests ("deesis") are entreaties to God, needs and penury and therefore carry a sense more like ecstatic utterances than "prayers." Prayers ("proseuche") are earnest prayers as one might make at the synagogue. Intercessions ("enteuxis") carry the sense of communal effort: interviews, coming together and supplications. The giving of thanks ("eucharistia") is the same word as that used for the sacrament. The phrase "godliness and holiness" (in Greek, "eusebia kai semnotes") actually means holiness and also imbued with that which entitles one to reverence and respect, dignity, majesty, sanctity. The word "soter," translated as "Savior" was applied to leaders, divine and mortal, who had conferred signal benefits upon their country . The phrase "the Savior wants" means not only that He "purposes" to save all men, but that He takes delight in their salvation.

So, putting it together, Paul has told Timothy that we can't always pray for nice things to happen to our enemies. If we are living lives according to the gospel, we make enemies not for petty reasons but because some people are engaged in the worst sort of destructive behavior, teaching false doctrine, bringing the church into disrepute and even conspiring with the pagan authorities to destroy us. In extreme circumstances, if our lives are threatened by them, we may even be forced to pray that Satan chastise them. That sort of negative prayer, especially if it is contaminated with our wounded pride, can lead us to lose faith and be troubled by a bad conscience. Therefore, as the very first thing, we must pray for everyone in every way we can imagine -- in spontaneous utterances, in private prayer in church, in communal prayer and whenever we make thanksgiving. Our prayers must include kings and those in authority, because if they are evil, will they allow us to live peaceful, quiet, good and holy lives?

Paul reminds us that God wants everyone to be saved and come to the truth, even our enemies. Therefore, even if our prayer is negative, it must recognize that in God's eyes, we are not intrinsically better or more lovable than our enemies. Jesus, after all, died for all human beings, not merely for the good ones. The Jesus who serves as our mediator is a human being, a human being who testified to the reality of God by allowing Himself to be killed by the ungodly at just the right moment, so that even they might be saved. And Paul was appointed to follow in His footsteps.

Contemplatio. Adoration. Jesus died as the supreme act of teaching, showing not only His followers but even Herod, Pilate and Judas that He would not use violence to protect Himself from their violence. What enormous self-control He had, to walk into the torture chambers of the Saddam Hussein, the Rios Montt, the Jonas Savimbi, the Torquemada of His era! Confession. We are much less confident of the power of God than You, Jesus. At worst, our enemies might threaten our jobs. We aren't good enough Christians that they would threaten our lives. Thanksgiving. Yet Your example gives us hope that one day, we might Honor God and Your memory by being brave in the face of someone trying to force us to do wrong. Supplication. Give us that inner strength, Lord. This world urgently needs people willing to testify to the power of God by risking something of their own life. Will you choose me, Lord?