I Timothy 2:1-7, the Second Reading appointed for the 15th Sunday after Pentecost in the Year of Luke, is a continuation of this book that we began last week. Several verses at the end of chapter one were omitted between last week's reading and this week's, nevertheless, what we have is a continuation. The text is unique in that it starts out with an exhortation and ends with proclamation. The preacher is thus given a double task, if one is faithful to this text.
(The following questions help us attend to the central question for a Law and Gospel preacher: How does the Word function in the text? The preacher must answer this question since the way the Word functions is largely the way the sermon must function. For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? Initially the Word is functioning as a Call to Obedience as the apostle exhorts us to pray for all people, but especially those in authority. At verse 5 the writer quotes a creed-like statement, announcing the saving work of Christ, and with that, the Word is functioning as Gospel.
2. How is the Word not functioning in the text? There is no hint of Law here, no place where the Word is functioning in a way that calls us to repentance, or lifts up our need for a Savior, except as implied in the word 'mediator' and 'ransom'.
3. With whom are you identifying in the text? We are those addressed by this text, even though our context is radically different from those living under Roman rule in the First Century.
4. What Law/Gospel couplet is suggested by this text? The terms that the author uses for Christ might be a good place to start in constructing couplets for this text. Some ideas: guilty/innocent (mediator); enslaved/free (ransom).
5. Exegetical work: Tertullian, the Second Century apologist, in his commentary gives us a hint of what the situation was like during the writing of this letter. He makes clear that when one was asked to pray for kings and those in authority that was akin to praying for one's enemies. You can also hear in his writing a certain defense of the Christian community, lest they be perceived to be a threat to the empire: "If you think that we have no interest in the emperor's welfare, look into our literature, read the Word of God... Learn from this literature that it has been enjoined upon us, that our charity may more and more abound, to pray to God even for our enemies and to beg for blessings for our persecutors." (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 154). Christian Eberhart, in his 2013 Working Preacher commentary, would concur with Tertullian. He notes the growth of the "Roman Emperor cult" in the late first century, and how telling it is that the writer of this letter has Timothy praying for kings and not to kings. Also, he notes the presence of the phrases "one God" and "one mediator," titles reserved in cultic worship for the Caesars. In other words, this letter, while seeming to cow tow to empire's hubris is giving hints of exactly the opposite.
6. How does the Crossings Community model work with this text? Timothy Hoyer does an interesting thing with this text, centering on the creedal statement in verses 5 and 6. He refers back to the opening verses in the letter where the writer reveals part of the reason for writing is that "certain people" have arisen who are teaching a "different doctrine." Hoyer seems to believe that the main reason for this creedal statement is to make certain Timothy and his congregation are aware what right doctrine is. See the entire analysis under crossings.org/text-study, archived under its reference.
Blessings on your proclamation!
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