Summary: In 1 Timothy Paul urges the church to pray for kings and rulers so that they would be converted, legislate according to the law of God, thus bringing peace to the church and serving the advance of the gospel.
In Paul’s first letter to Timothy, he opens his letter by addressing teachers who do not understand the proper use of God’s law (vv. 3–7). In response, Paul argues, not for antinomianism, but for the proper use of the law.
“8 Now we know that the law is good, if one uses it lawfully, 9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, 11 in accordance with the gospel of the glory of the blessed God with which I have been entrusted.”
1 Timothy 1:8–11
What law is Paul speaking of here? It is clear in this opening passage that the “law” in which Paul speaks is biblical law.[1] In this passage, Paul lists most of the second table of the ten commandments which God gave to Moses.
Taking biblical law, Paul states that there is a lawful or proper use of that law when it is “laid down” for the lawless and disobedient. That is, the law is intended to restrain evil by punishing the wicked and disobedient. We know that Paul is not arguing that just anyone can “lay down” or enforce this law. In Romans 12:19–13:5 he is clear that God will carry out his vengeance in this age through civil magistrates who are entrusted with the sword as God’s servants to carry out God’s wrath on the wrongdoer. Thus, according to the apostle, biblical law is the standard by which magistrates ought to punish the ungodly and sinners, even in this new covenant age.
In addition, in verse 10 Paul mentions “and whatever else is contrary to sound doctrine.” The law that is to be laid down or enacted for the lawless and disobedient is not confined to the second table of the law, but anything which lies opposite, is contrary to, or opposes or resists sound doctrine. Of course, sound doctrine is teaching that corresponds to God’s revelation in Scripture. Therefore, we have an important and proper use of the Scriptures: they are to be used by those who enforce the law as the standard to punish the unholy and profane.
Lest we consider such teaching contrary to the gospel, Paul clearly states in verse 11 that this laying down of the law is “in accordance with the gospel….” The punishment of evildoers with biblical law is in keeping with the gospel. A righteous magistrate, ruling in keeping with biblical law, is serving the gospel of God.
This text is sufficient to argue for the proper use of biblical law by a magistrate in the new covenant age. Of course, this was not the reality in Paul’s day, and so after an excursus on his own calling as a gospel minister, he returns to the topic by urging the church to pray for kings and rules in places of authority.
2:1 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3 This is good, and it is pleasing in the sight of God our Savior, 4 who desires all people to be saved and to come to the knowledge of the truth. 5 For there is one God, and there is one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, which is the testimony given at the proper time. 7 For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
2 Timothy 2:1–7
Paul calls upon the church to pray for civic leaders. He deems this a great priority as he urges the church to pray for their civil magistrates as a matter of first importance.
It seems reasonable to conclude that what he desires in particular is for the church to pray for the conversion of magistrates ruling over them. In verses 3–7 he argues that God desires to save kings and those in high positions and that these men can only be reconciled to God through Jesus Christ—the one mediator for all men. Gentile kings and Roman rulers need Christ and so the church should pray for their conversion.
But it is not just the souls of kings that concerns Paul, he urges the church to pray for their civic leaders “so that we may lead a peaceful and quiet life, godly and dignified in every way” (v. 2). That is, as a consequence of civic leaders coming to faith in Christ, they will rule in such a way that Christians (the church) may lead a peaceful and quiet life.
How will the magistrate rule such that Christians can live in peace, with godliness and dignity? Paul already gave us the answer in the first chapter. The righteous magistrate will lay down the law on the unrighteous, enforcing (at least) the second table of the law, and whatever else is contrary to sound doctrine.
When the magistrate is acting as God’s servant (Romans 13:4) by laying down biblical law in society, God’s people live at peace in godliness and dignity and the gospel goes forth unhindered by wicked leaders opposed to God.
While this was not a reality in first century Rome, Paul wanted the church to pray to this end. He wanted the church to refute and reject aberrant views of the law and understand its proper use in the hand of a righteous magistrate. The Christian life and Paul’s job as a minister of the gospel would be furthered and aided by a Christian magistrate who would enforce biblical law on those who oppose sound doctrine.[2]
Afterword
For more on the role of the magistrate in the New Testament, I’ve preached a summarizing sermon here: Christ and the Magistrate.
Note: This is not a novel concept, our reformed fathers in the faith understood this. Two quotes from major reformed confessions will suffice:
“The chief duty of the magistrate is to secure and preserve peace and public tranquility. Doubtless he will never do this more successfully than when he is truly God-fearing and religious; that is to say, when, according to the example of the most holy kings and princes of the people of the Lord, he promotes the preaching of the truth and sincere faith, roots out lies and all superstition, together with all impiety and idolatry, and defends the Church of God. We certainly teach that the care of religion belongs especially to the holy magistrate.”
Second Helvetic Confession (1562 by Henrich Bullinger). Adopted by Reformed churches in Switzerland, Scotland, Hungary, France, and Poland.
“The civil magistrate may not assume to himself the administration of the Word and sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty, to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire; that all blasphemies and heresies be suppressed; all corruptions and abuses in worship and discipline prevented or reformed; and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof, he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.”
Westminster Confession of Faith 1646.
[1] Commentators are agreed that the “teachers of the law” in verse 7 are those twisting the words of Scripture and the laws mentioned in vv. 8–11 mirror the second table of the law God gave to Moses.
[2] Of course, there are many objections and what people would say are negative consequences of this. Many reject Calvinism for the implied consequences, but conjectured consequences cannot be the basis for resisting the teaching of Scripture. These verses mean something. They reveal a proper use of the law to be laid down by the magistrate for the benefit of the church and the advance of the gospel.