προσευχή and δέησις (in this order) are combined, Eph. vi. 18, Phil. iv. 6; and in chap, v. 5 in the same order as here.
ὑπὲρ πάντων ἀνθρώπων: The blessed effects of intercessory prayer on those who pray and on those for whom prayer
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“-“ a 3Ἡ eee 2. ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν "ὑπεροχῇ ὄντων, ἵνα * ἤρεμον 5 2Macc.iii.
, καὶ ἔ ἡσύχιον ἢ βίον Σδιάγωµεν ἐν πάσῃ κ εὐσεβείᾳ καὶ ᾿ σεμνότητι "
g τ Pet. iii. 4. ᾿ 2Τ 38, 3 Macc. i. 3, iv. 8, vi. 35, Tit. 11. 3.
2 Tim. iii. 5, Tit. i. 1,2 Pet. i. 3, 6, 7, 111. 11.
is made is urged with special reference to the circumstances of the early Church by Polycarp, Phil. 12; Tert. Apol. § 30; ad Scapulam, §2; Justin Martyr, Afol. 1. 17; Dial. 35. “Νο one can feel hatred towards those for whom he prays... - Nothing is so apt to draw men under teaching, as to love and be loved” (Chrys.).
Ver. 2. ὑπὲρ βασιλέων: Prayer for all men must be given intensity and directness by analysis into prayer for each and every sort and condition of men, St. Paul begins such an analytical enumeration with kings and all that ave in high place; but he does not pro- ceed with it. This verse 2 is in fact an explanatory parenthesis, exemplifying how the prayer ‘for all men” is to begin. The plural kings has occasioned some difficulty ; since in St. Paul’s time, Timothy and the Ephesian Church were concerned with one king only, the Em- peror. Consequently those who deny the Pauline authorship of the Pastorals suppose that the writer here betrays his consciousness of the associated emperors under the Antonines. But, in the first place, he would have written τῶν βασιλέων : and again, the sentiment was intended as a perfectly general one, ap- plicable to all lands. St. Paul knew of kingdoms outside the Roman empire to which, no doubt, he was sure the Gospel would spread; and even within the Roman empire there were honorary βασιλεῖς whose characters could seriously affect those about them. The plural is similarly used in Matt. x. 18 and parallels.
On the duty of prayer for kings see lenis 7 ΕΖΙΆΙ η, το απ 1 ert, τ Mace: νῃ. 33, Rom: xii. 1, Tit. i. 2, = Pet. ii. 13:
Such prayer was a prominent feature in the Christian liturgy from the earliest times to which we can trace it (e.g., Clem. Rom, ad Cor. i. 61). It is speci- ally noted in the Apologies as a proof of the loyalty of Christians to the Govern- ment, ¢.g., Justin Martyr, Apol. i. 17; Tert. Afol. 30, 31, 39; Athenagoras, Legatio, p. 39. Origen, Cont. Cels. viii. τοι
ἐν ὑπεροχῇ: in high place (R.V.). The noun occurs in an abstract sense,
h Luke viii. 14, 2 Tim. ii. 4, 1 John ii. 16. _iEc Ξ τ΄ ACtS iil. το, 0 παπα 111: ΤΟΣ ἵν, σι 8) Vis 3, 5, 6, τι,
11,1 Cor. ΠΈΣ. £ Es, 1, 18 only. i Ecclus. XXXViii. 27,2 Macc. xii.
12 Macc. 111. 12, 1 Tim. iii. 4, Tit. ii. 7.
καθ᾽ ὑπεροχὴν λόγου ἢ σοφίας, τ Cor. ii. 1; but the verb is found in this associa- tion: Rom. xiii. 1, ἐξουσίαις ὑπερεχού- σαι; I Pet. ii. 13, βασιλε ὡς ὑπερέχοντι. The actual phrase τῶν ἐν ὑπεροχῇ ὄντων is found in an inscription at Pergamum ‘after 133 B.c.’’ (Deiss- mann, Bible Studies, trans. p. 255).
ἵνα ἤρεμον: This expresses not the reason why prayer was to be made for kings, but the purport of the prayer itself. Cf. Tert. Afol. 39, ‘‘Oramus etiam pro imperatoribus, pro ministeriis eorum ac potestatibus, pro statu seculi, pro rerum quiete”’. So Clem. Rom. ad Cor. i. 60, δὸς ὁμόνοιαν καὶ εἰρήνην ἡμῖν . . -[ὥστεσώζεσθαι ἡμᾶς] ὑπηκόους γινομένους. . « τοῖς ἄρχουσιν καὶ ἡγουμένοις ἡμῶν ἐπὶ τῆς γῆς, and esp. §61. Von Soden connects ἵνα, κ.τ.λ. with παρακαλῶ.