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Turn in your Bibles to 1 Timothy 
chapter 2. 1 Timothy chapter 2. We'll begin 
reading in verse 1. Therefore I exhort first of all 
that supplications, prayers, intercessions, and giving of 
thanks be made for all men, for kings and all who are in authority, 
that we may lead a quiet and peaceable life in all godliness 
and reverence. For this is good and acceptable 
in the sight of God our Savior, who desires all men to be saved 
and to come to the knowledge of the truth. For there is one 
God and one mediator between God and men, the man Christ Jesus, 
who gave himself a ransom for all to be testified in due time, 
for which I was appointed a preacher and an apostle. I am speaking 
the truth in Christ and not lying, a teacher of the Gentiles in 
faith and truth. I desire, therefore, that the 
men pray everywhere, lifting up holy hands without wrath and 
doubting. In like manner also that the 
women adorn themselves in modest apparel with propriety and moderation, 
not with braided hair or gold or pearls or costly clothing, 
but which is proper for women professing godliness with good 
works. Let a woman learn in silence 
with all submission, and I do not permit a woman to teach or 
to have authority over a man, but to be in silence. For Adam 
was formed first, then Eve. And Adam was not deceived, but 
the woman being deceived fell into transgression. Nevertheless, 
she will be saved in childbearing if they continue in faith, love, 
and holiness with self-control. Amen. Let us pray again. Father, 
we thank you for this, your Word. We pray for the Spirit of God 
to be upon us now. We pray for illumination. We 
pray for a guiding in the truth. We pray that you would affect 
us with this message to make us to be a prayerful people, 
make us to be a prayerful church, and make us to understand the 
reasons for this, and give us great grace in these things, 
Lord God. And we thank you that you've 
given us the scripture. We know it's profitable for doctrine, 
for reproof, for correction, for instruction in righteousness. 
May you indeed thoroughly furnish us unto every good work. And 
we ask through Christ our Lord. Amen. Well, as we continue in 
our study in 1 Timothy, it's been some time since we looked 
at chapter 1. We're getting back to this, hopefully 
on a regular basis, in our evening services. We just want to direct 
your attention specifically to chapter 3 at verse 14. Paul sets forth the reason why 
he writes to Timothy. Remember, when you read a book, 
when you read a letter, when you read something, it's always 
good to find out the purpose, to understand the point, to see 
why the author has committed himself to write. Verse 14 of 
chapter 3, these things I write to you, though I hope to come 
to you shortly. But if I am delayed, I write 
so that you may know how you ought to conduct yourself in 
the house of God, which is the church of the living God, the 
pillar and ground of the truth. So we see for the Apostle Paul, 
the church was not at liberty to just develop her own liturgy. The church was not at liberty 
to just do whatever felt right, to do whatever came naturally. 
We read in Hebrews chapter 12 that we must worship God in an 
acceptable manner. Well, who defines what an acceptable 
manner is? It is God the Lord Himself. And 
the Apostle Paul assumes that there are marching orders, there 
are specifics, there are ways that the church is to conduct 
herself, and that is precisely the emphasis in this section, 
beginning in chapter 2 at verse 1, all the way up here to chapter 
3, Verse 13. He deals with deacons. He deals 
with elders. He deals with the role of women 
in the church. He deals with men in the prayer 
meeting. And in a general way, he deals with the necessity of 
corporate prayer. And so these are the things that 
the church is to be about. And he defines or highlights 
what the church is. It is the church of the living 
God. It is the pillar and the ground 
of the truth. And as a result of that, we must 
conduct ourselves according to the truth. Again, we as the people 
of God do not have the liberty to change what God has spoken 
in terms of proper worship. Our task is to obey, our task 
is to comply, our task is to willingly and happily do those 
things specified in the Holy Scripture so that we may indeed 
worship God in an acceptable manner. Now, going back for a 
moment to chapter 2 at verse 1, just an overview of this particular 
chapter. Verses 1 to 7, he gives an admonition, 
an exhortation concerning corporate prayer. Church prayer is to be 
a first priority within the life and context of God's people. In verse 8, he gives specific 
direction with reference to men in prayer. And then in verses 
9 to 15, he deals with instructions fitting women. Women have specific 
responsibilities as we find here in chapter 2 verses 9 to 15. 
So tonight we're just going to focus on the exhortation to pray 
in verses 1 to 2. Just to map this out so you know 
what's going on. He gives the command, verses 
1 and 2, And then he gives the reasons why we ought to pray 
in verses 3 and following. And basically those reasons are 
twofold. One, theological, and second, 
Christological. In other words, the church is 
to pray because God desires all men to be saved. That's theology. He wants the church to pray because 
there is one God and one mediator between God and man, the man 
Christ Jesus who gave himself a ransom for all to be testified 
in due time. Thinking about this, have you 
ever met Christians that describe themselves as prayer warriors? 
I'm a real prayer warrior. Well, in order to be a prayer 
warrior, you have to be a theology warrior. You have to know theology. You have to know Christology. 
You have to know the doctrine of salvation in order for you 
to properly address the God of heaven and earth with these specific 
requests. So tonight, as we consider the 
command to pray, verses 1 and 2, We'll note four things. First, 
the importance highlighted. Secondly, the terms employed. 
Thirdly, the scope considered. And fourthly, the purpose explained. So that is verses one and two. Note, first of all, the importance 
highlighted. Paul says, therefore, I exhort 
first of all That's priority. Now, the word first can mean 
that which is most important. It can also mean the first in 
a series of things. Generally speaking, though, the 
first in a series of things is the most important. So either 
way that we understand that particular word, we need to realize that 
Paul is telling the church that corporate prayer is absolutely 
essential. It is absolutely crucial. Notice 
that the first order of business is not, Timothy, I want you to 
read every book on preaching so that you have the ability 
to preach powerfully and with great oratory. He doesn't say, 
Church, I want you to make sure that you have a food bank. I 
want you to make sure that you have a lot of canned goods and 
you have a lot of clothing and a lot of things for the down 
and outers that would come along to see what you have for that. No, the first order of business 
is prayer. The first emphasis that the Apostle 
highlights when he comes to write to Timothy so that Timothy may 
know how he ought to conduct himself in the house of God which 
is the church of the living God, the pillar and ground of the 
truth, he says the church ought to pray. The church ought to 
speak its requests to God Most High. The church ought not to 
be a social club. It ought not just to be about 
ameliorating the downtrodden and poor. Those things are all 
part and parcel of church life. But the first order of business 
that Paul addresses here is prayer. He wants the people of God to 
gather together as the people of God, and he wants them to 
collectively join arm in arm, and to address the God of heaven 
and earth on behalf of all men, and for kings, and all who are 
in authority. This is important business for 
the Apostle Paul. Notice, secondly, by way of the 
importance highlighted, it's not only the priority indicated 
by that word first, but he exhorts them. This isn't a suggestion, 
this isn't to make them a happier people should they decide to 
follow his instruction, but rather he urges them, he commands them, 
he puts this to them. This is essential. We met this 
word when we studied Jude 3. And it says to urge or to encourage 
or to beseech. It is the word used of speeches 
of leaders and soldiers who urge each other on. It is used of 
words that sent fearful and hesitant soldiers courageously into battle. So General Paul comes to Captain 
Timothy and he says, in the first place, I urge, I beseech, I implore, 
I exhort you to pray. That's what the church ought 
to be about. This jives with what Jesus Christ says in Matthew 
21, verse 12. Remember when he cleanses the 
temple? He drives out the money changers. And he makes this statement, 
citing the prophet Isaiah. And he said to them, it is written, 
my house shall be called a house of prayer. Not a house of preaching, 
though that goes on there. Not a house of good deeds toward 
outsiders, though that goes on there. Not a house where we have 
potlucks or pot providences, as we Calvinists like to call 
them. But it's a house of prayer that underscores the whole emphasis 
in this text. And then Jesus, of course, says, 
but you have made it a den of thieves. I think that any student 
of the New Testament, it wouldn't take long to captivate your conscience 
to realize that God means business when it comes to this issue of 
corporate prayer in the life of Christ's churches. Secondly, 
notice the terms employed. He uses four terms to speak of 
the entire scope of prayer. He says, first of all, supplications. This is a word used for a petition 
to a superior. The idea here is specific needs. The idea here is to supplicate 
the living and true God on behalf of all and on behalf of these 
kings and all who are in authority. It is to hear the prayer requests 
of the brethren and to take them to the throne of grace. It is 
to supplicate the living God. I remember reading something, 
I don't know if it's true, it might just be one of those apocryphal 
antidotes that found its way into the Spurgeon file, but he 
spoke about men who in the prayer meeting just kind of ramble on 
and they're not really saying anything. You know, I think this 
affects all of us, we just kind of use some words. We kind of 
aren't going anywhere. Just is one of those words. We 
just love you. We just want to do this for you. 
We just really adore you. Just is sort of one of those 
filler words. And Spurgeon said, you know, 
when a man is kind of doing that, he's not really going anywhere, 
he says, just call Godfather and ask him for something. I 
think that's very important. Just ask Him for something. Supplicate 
Him. Go through the front door of 
heaven and lay these things out before Him. God knows what you 
need before you ask. This whole act is worship. It 
is to acknowledge our dependence upon it. It is to cast ourselves 
upon the mercy of God Most High. We are to supplicate on behalf 
of others. And on our own behalf. The second 
term he uses is prayers. This is the most common word 
for prayer in the New Testament. Again, the whole concept of prayer 
focuses on worship. We come before God. As Jesus 
says, he knows what you have need of before you ask. Well, 
then we say, well, why pray? So we can worship God. So we 
can express our longings to God. So that we can cast ourself upon 
God. Prayer is crucial. The third 
term that he employs is intercessions. Intercessions. The individual 
believer and the church is not to live lives with blinders on. You know what that is when they 
put those blinders on the horse so he doesn't get distracted? 
Many of us live like that, don't we? The only thing we're conscious 
of is us. The only thing that concerns 
us is us. The only thing that matters is us. The only thing 
that's important is us. Paul says rip the blinders off. Intercede. You need to think 
about others. You need to think about what's 
going on in your church. You need to think about what's 
going on in your community. You need to think about what's 
going on in the world. You need to intercede on behalf 
of Christians in various parts of the country, or in various 
parts of the world. Intercede on behalf of Christians 
in Egypt. Intercede on behalf of Christians 
in Syria. Intercede on behalf of Christians 
in your own context, in your own congregation, in your own 
church, that are suffering or stumbling or having trials or 
difficulties. We need to intercede. The place 
of intercession is quite helpful in the Christian life as it does 
something very important. It not only garners prayers for 
those who have need, but it gets our eyes, our mind, our heart 
off of ourself. That is probably one of the biggest 
struggles for each and every one of us. We are so tied to 
the idol of South. Well, intercession is a wonderful 
way to try and snap or cut that string that attaches us to ourselves. Intercession is absolutely crucial. And then notice the fourth term, 
the Apostle employs, and giving of thanks be made for all men. Giving of thanks be made for 
all men. This is a constant emphasis with 
the Apostle Paul when it comes to prayer, whether it be corporate 
or whether it be individual. Notice in Ephesians chapter 5 
at verse 20. Just backing up to verse 17. 
Therefore, do not be unwise, but understand what the will 
of the Lord is. Do not be drunk with wine in 
which is dissipation, but be filled with the Spirit, speaking 
to one another in psalms and hymns and spiritual songs, singing 
and making melody in your heart to the Lord. giving thanks always 
for all things to God the Father in the name of our Lord Jesus 
Christ, submitting to one another in the fear of God, giving thanks 
always for all things to God the Father. Philippians chapter 
4 verse 6, Philippians 4 verse 6, be anxious for nothing but 
in everything by prayer and supplication with thanksgiving let your requests 
be made known to God and the peace of God which surpasses 
all understanding will guard your hearts and and minds through 
Christ Jesus. Colossians 4, verse 2. Colossians chapter 4, verse 2. 
Continue earnestly in prayer, being vigilant in it with thanksgiving. Meanwhile, praying also for us 
that God would open to us a door for the Word to speak the mystery 
of Christ for which I am also in chains that I may make it 
manifest as I ought to speak." In 1 Thessalonians 5 and verse 
18. Verse 16 says, Rejoice always, 
pray without ceasing, in everything Give thanks, for this is the 
will of God in Christ Jesus for you." Now, of course, as you 
read the epistles written by the Apostle Paul, you will see 
that he practiced what he preached. Whatever he wrote to churches, 
whenever he spoke to the believers, he says, we give thanks for you. 
We make mention of you at the throne of grace. We're thankful 
for the grace of God as it's distributed in your lives. So 
you see, these four elements are essential with reference 
to our approach to the throne of grace. We need to thank the 
Lord. We need to intercede on behalf 
of people. We need to offer up prayer and 
supplication. Knight sort of brings all these 
terms together when he says, these four terms delineate aspects 
of what should mark prayers. Supplications, making requests 
for specific needs. Prayer, bringing those in view 
before God. Intercessions, appealing boldly 
on their behalf. and thanksgiving, thankfulness 
for them. So those are the terms employed. 
Now notice thirdly the scope considered. Verses 1C and 2A. He says at the end there who 
we are to pray for. And giving of thanks be made 
for all men. for kings and all who are in 
authority." Now, just so you know where we're going when we 
get to the other verses, verses 5 and 6, which use that phrase 
or use that term, all. I do not believe the apostle 
means every single man without exception. I think the apostle 
means men without distinction. Men from every tribe, men from 
every tongue, men from every people, men from every nation. Because we can rest assured that 
if God desires the salvation of a man, that man will be saved. If Christ pays the ransom price 
for a man, that man will be saved. The point of the passage is to 
indicate that we are to pray for several kinds, several classes, 
all classes of men. So he gives this universal scope, 
he says all men, and then he gives a particular subgroup, 
he says kings and all who are in authority. Just keep that 
in your mind. I don't think he says and I don't 
think he means get every phone book from every country and start 
at A in every phone book in every country and just start naming 
everybody before the throne of grace. That's simply impossible. The idea here is that we are 
to guard against an exclusive spirit, an exclusive attitude. The fact that the Apostle references 
the truth in verse 7, that he's the Apostle to the Gentiles, 
seems to indicate that here in Ephesus there might have been 
some that wanted to exclude the Gentiles. There might have been 
some emphasis in terms of Jewishness, And there might have been some 
of this emphasis on keeping prayers only for a select group. No, 
Paul says. Paul says, I want you to pray 
for all men. Whether they're black, whether 
they're white, whether they're yellow, whether they're brown, 
whether they're red, whether they live in Asia, whether they 
live in America, whether they live in Canada, whether they 
live in Europe, wherever, you pray for them. You understand 
that God desires the salvation of all kinds of men. Men from 
every tribe, and every tongue, and every people, and every nation. 
Jesus Christ is a ransom for all, not all without exception, 
because then all would be saved. It is inconceivable that the 
Christ would pay the ransom price for a man who ends up lost. That 
simply doesn't jive. We need to understand the text 
responsibly. The idea here is to pray for 
all manner of men, all classes of men, all kinds of men, and 
the particular subgroup that is mentioned here is for kings 
and all who are in authority. It's an interesting place to 
insert this. Calvin says he probably does 
this because the natural tendency would be for the Christian to 
not pray for kings and all who are in authority. He's right. I got to make a confession at 
the outset. I complain more about the government than I pray for 
them. I want to change. I really do. I want to be better. But I doubt that things were 
much different then. When Paul wrote 1 Timothy, he 
wrote it in the early 60s. By this time, Nero was a wretch. He was back. When Paul writes 
Romans in about the mid-'50s, and he says, let every soul be 
subject to the governing authority, Nero was still the Caesar. He was the emperor over the Roman 
Empire. And he was still Nero, but he 
wasn't as bad as he became. He was hedged in by some men 
that had a bit of wisdom, and they put some parameters around 
him in the mid-'50s. By the early-'60s and into the 
mid-'60s, he's terrible. Why would we pray for Nero? Why 
would we pray for this beast? Why would we pray for this wretch? 
Why would we pray for this man that does not have our well-being 
in his mind? That's precisely why you pray 
for him, so that God will change his heart so that he will have 
a desire for your well-being in his heart. He says, the civil 
authorities, including the emperor of Rome, are included in this 
admonition to pray for all men. You pray for kings, and you pray 
for all who are in authority. And there are several references 
in our Bible to this effect. Not specifically a mention in 
terms of a command to pray, but consider these several lines 
of confirming or corroborating evidence. First, the Apostle 
Paul taught that governing authorities were established by God. They 
didn't put themselves in that position. Romans 13, 1-4. 1 Peter 2 deals with this also. In fact, Peter, at the end of 
his section discussing the Christian's role to the governing authority, 
says, honor the king. Honor the king. Fear God, honor 
the king. That's your duty as Christian 
citizens. Fear God, honor the king. So 
the Apostle taught that governing authorities were established 
by God. It should follow then, and here we have it fleshed out. 
Therefore, we ought to pray for those governing authorities. 
Secondly, the Lord Jesus taught that we ought to pray that God's 
will be done on earth as it is in heaven. The third petition 
of the Lord's Prayer. Matthew chapter 6 and verse 10. Well, magistrates or governing 
authorities exercise a powerful influence on what goes on in 
the land. When the magistrate legislates 
abortion, certainly that is not conduct consistent with God's 
will. That doesn't happen in heaven. There's no abortion clinics 
in heaven. There's not same-sex marriage in heaven. Jesus taught 
us to pray that the will of God be obeyed on earth as it is in 
heaven. So if a magistrate legislates 
immorality, we ought to pray for him that God would turn his 
heart. Proverbs 21.1 says that the heart 
of the king is in the hand of the Lord. And just like the waters 
go their way, so God guides it. Thirdly, the exiles in Babylon 
were written a letter. God says to Jeremiah, write them 
a letter and tell them how they are to conduct themselves in 
Jeremiah 29. In fact, go there for a moment. 
We can kill two birds with one stone in this flip. Flip to the text. We can cite 
one of the most abused scripture references ever. at least in 
our generation. 2911. Every Christian gathering, 
every Christian organization, every Christian school, every 
Christian church preaches this text as God has a wonderful plan 
for your life. Notice in chapter 29, verse 11. 
For I know the thoughts that I think toward you, says the 
Lord. Thoughts of peace and not of 
evil to give you a future and a hope. How many times have you 
heard that passage and heard it enforced that God only wants 
good things for you? Dream big, have big vision, have 
big goals, because God knows what he's going to do in your 
life. That is to rip the text right out of the context, throw 
it on a bumper sticker, and plant it on your car. That's wrong. 
It is a letter to the exiles in Babylon. They will be in captivity 
for 70 years. This is a statement concerning 
the restoration. They will not perish in Babylon, 
they will not die in captivity, but God the Lord says, I know 
the thoughts that I think toward you, thoughts of peace and not 
of evil, to give you a future and a hope beyond Babylon. Not as the best golfer in the 
United States. Not as the best whatever in the 
United... Whatever you dream, you do it. 
Because Jeremiah 29, 11. That's not the context. Jeremiah 
writes to these exiles how they ought to conduct themselves. 
Notice in verse 5. Build houses and dwell in them. Plant gardens 
and eat their fruit. Remember, they're in Babylon 
under Nebuchadnezzar. Under a wicked regime, what were 
the people of God supposed to do? They were supposed to build 
houses. They were supposed to dwell in 
them. They were supposed to plant gardens and eat their fruit. 
They were supposed to take wives and beget sons and daughters 
and take wives for your sons and give your daughters to husbands 
so that they may bear sons and daughters, that you may be increased 
there and not diminished. They learned this lesson in Egypt, 
didn't they? What happens? They go into Egypt, and what 
do they do? They're fruitful, and they multiply. And the Pharaoh 
sees them multiply in such an extent. Notice in verse 7, "...and 
seek the peace of the city where I have caused you to be carried 
away captive, and pray to the Lord for it." For in its peace 
you will have peace. Sounds just like our text. Pray 
for all men, pray for kings and all who are in authority, that 
we may lead peaceable and quiet lives in all godliness and reverence. This has always been the Lord's 
way. Wherever you are, you pray. Pray 
for the peace of the city. I would say by extension that 
includes the leaders, the political appointees, those who exercise 
government in those particular lands. And then notice, fourthly, 
Ezra 6.10. Ezra 6.10. This is a decree of 
Darius. for the Israelites after the 
Babylonian captivity to be able to return to Judah, to return 
to their land, and to rebuild their temple. Notice Ezra 6.6. Now therefore, Tatanai, the governor 
of the region beyond the river in Shethar, Bosnia, and your 
companions, the Persians, who are beyond the river, keep yourselves 
far from there. Let the work of this house of 
God alone. Let the governor of the Jews 
and the elders of the Jews build this house of God on its site. 
Moreover, I issue a decree as to what you shall do for the 
elders of these Jews, for the building of this house of God. 
Let the cost be paid at the king's expense from taxes on the region 
beyond the river. Can you imagine that? The house 
of God would be funded by tax monies? That's pretty incredible. Certainly 
God does move the hearts of men, doesn't he? Darius says, I want 
money that is collected from taxation on that region to be 
given to the Jews so that they can build their temple. And people 
say, is God sovereign? This is to be given immediately 
to these men so that they are not hindered. Verse 9, And whatever 
they need, young bulls, rams, and lambs for the burnt offerings 
of the God of heaven, wheat, salt, wine, and oil, according 
to the request of the priests who are in Jerusalem, let it 
be given them day by day without fail, that they may offer sacrifices 
of sweet aroma to the God of heaven, And pray for the life 
of the king and his sons. So when we get to 1 Timothy chapter 
2, this is not outlandish. This is not something new in 
salvation history. It jives as well, fifthly, with 
what the heart of David expresses in Psalm 2. In Psalm 2, concerning 
the rulers surrounding Israel, King David says, Now, therefore, 
be wise, O kings, be instructed, you judges of the earth, serve 
the Lord with fear, and rejoice with trembling. Kiss the son, 
lest he be angry, and you perish in the way. When his wrath is 
kindled but a little, blessed are all those who put their trust 
in him. You see, David enjoys the salvation 
of Yahweh of Israel, and he calls upon the kings and the judges 
of the earth surrounding Israel to kiss the sun, to do homage 
to the Christ, to bow before him, and to find blessing. So hopefully you can see that 
what Paul commands here is not outlandish, it's not brand new, 
it's not something that should surprise us. We are to pray for 
all men. We are to pray for kings and 
all who are in authority. And the particular emphasis is 
indicated in verse 5. If the first reason given as 
to why we pray for kings and all who are in authority, is 
that God desires the salvation of all men. What do you think 
is the emphasis at the throne of grace? God saved them. Right? Not just caused them to 
see better policy. Though I think we can pray that. 
Not just cause them to relinquish their abominable ideology and 
embrace mine. We pray for their salvation. 
You get that? Pray for all men, pray for kings 
and all who are in authority. Why? This is good and acceptable 
inside of God our Savior who desires all men to be saved and 
come to a knowledge of the truth. So what does that indicate? But 
when we go to the throne of grace, we pray God save him from his 
sins. The old boys agreed. Actually, 
I agree with them. Calvin says, accordingly, seeing 
that God appointed magistrates and princes for the preservation 
of mankind, however much they fall short of the divine appointment, 
still we must not on that account cease to love what belongs to 
God. Get that? Just because they fall 
short doesn't mean we don't obey 1 Timothy 2.1. He says, "...and 
to desire that it may remain in force." That is the reason 
why believers, in whatever country they live, must not only obey 
the laws in the government of magistrates, but likewise in 
their prayers, supplicate God for their salvation. Yes, I'd like for them to adopt 
better principles, but even more so, if their hearts are regenerate, 
they submit to the law and will of God, how much the better. Calvin also indicates this. It 
is our duty, therefore, not only to pray for those who are already 
worthy, but we must pray to God that He may make bad men good. 
He also notes this or indicates this in his section dealing in 
this area. It is the wrath of God that renders magistrates 
useless to us. In other words, when we have 
a magistrate that is ineffective, that is incompetent, that is 
not doing his job, he accredits that to the wrath of God. God 
gave them up. John Gill says this. Prayer should 
be made to him for them, that he would either convert them 
and bring them to the knowledge of the truth, they now persecuted, 
or at least so dispose their hearts and minds that they might 
leave off to persecute, and so saints might live peaceably under 
them, enjoy their religious liberty, and be encouraged in their moral 
conversation. Pray that God converts them so 
that they'll no longer persecute. But if He's not going to convert 
them, then pray He'll at least dispose their hearts such that 
they will no longer persecute. We ought to pray for those in 
persecuted land. We ought to pray in our own land 
when our liberties are being stripped away, when these things 
are being attacked, and when these things are being assaulted. 
We ought to pray to the living and true God. And then fourthly 
and finally, 2B is the purpose explained. Why should we pray 
for kings and all who are in authority? Notice the purpose 
clause, verse 2, that we may lead a quiet and peaceable life 
in all godliness and reverence. Sounds again like Jeremiah 29, 
7, that letter to the exiles, pray for the peace of the city. 
When that city has peace, you too will enjoy peace. So Paul 
the Apostle says we ought to pray for those who have charge 
over us so that we may enjoy a quiet and peaceable life. That's 
not simply so that we can enjoy the good things of this world, 
so that we can enjoy the blessings of the land. The idea is that 
the church could be stable. The church could be in a good 
posture. The church in this disposition is able to pursue godliness and 
reverence. The church is to pursue godliness 
and reverence even in times of persecution. Paradoxically, she 
often achieves more godliness and reverence during times of 
persecution. But this whole idea, this compact 
of terms, or this complex of terms, were to seek God for the 
magistrate so that we may lead a quiet and peaceable life in 
all godliness and reverence so that we can do what we're supposed 
to. not just so we can enjoy the benefits, not so that we 
can just sit back on our leaves, not so that we can just enjoy 
the blessings of living free in a land, but so that we may 
worship God in spirit and truth, so that we may preach the gospel 
to saint and sinner alike, so that we may carry out the Great 
Commission, so that we may do good deeds to men, so that we 
may advance the kingdom of God through those means he has ordained. 
In other words, the peaceable and quietness and the godliness 
and the reverence that we are to pursue and imbibe is not simply 
so we can get lazy and glutted and just sit around and do nothing. 
We are to be a stable body. It is to produce a stable church 
environment, to provide a context where the Great Commission is 
executed, and to promote the glory of God in the local church. There is a purpose in view. pray 
for the civil authority, pray that we may be unmolested by 
the civil magistrate, so that we may pursue godliness and reverence, 
and in that, preach the gospel and do good to men. Well, in 
summary, we've learned, first of all, the priority of prayer 
in the local church. One of the old brothers, one 
Puritan, I don't have the name, I wasn't able to find it on short 
notice, but he said that a prayerless soul is a graceless soul. A prayerless soul is a graceless 
soul. Perhaps we should extend that 
metaphor and say a prayerless church is a graceless church. In other words, the grace of 
God, as it comes to the man, as it comes to the woman, issues 
forth in prayer. When a body of believers get 
together, they pray, they seek the Lord, they read requests, 
they bring petition, they offer supplication, they give thanks 
to the God and Father of our Lord Jesus Christ. Our confession 
says, prayer with thanksgiving, being one part of natural worship, 
is by God required of all men. But that it may be accepted, 
it is to be made in the name of the Son, by the help of the 
Spirit, according to His will, with understanding, reverence, 
humility, fervency, faith, love, and perseverance. Confession, 
the writers of the reform literature, the Puritans, they all saw prayer 
as a means of grace. To deny that or to refuse that 
or to resist that, we do so at our peril. If individuals leave 
off prayer, things won't go well for them. If churches leave off 
prayer, things will not go well for them. Secondly. Let me just 
go back to this issue of the necessity of prayer for governing 
authorities. Edward Payson preached a sermon 
on this particular text. And he offered up four reasons 
why we should pray for governing authorities. And I'll just read 
his. First of all, they need our prayers 
more than other men. They need our prayers more than 
other men. It is a big calling. It is a 
high calling. It is a big task. He says, secondly, 
they are exposed to great temptation and danger. Certainly, that is 
the case. We see oftentimes, unfortunately, 
they succumb to temptation. They fall into danger. But these 
are reasons why we ought to pray so that this does not take place. 
He says, thirdly, they suffer dreadful consequences when they 
yield to temptation. They suffer dreadful consequences 
when they yield to temptation, and the people under their government 
suffer as well. He'll go on to argue that when 
we pray for the magistrate, it includes our well-being as the 
church, but it includes the well-being of society as a whole. We ought 
to be mindful of that. With reference to this third 
reason, Payson says, remember, my hearers, Did we assist to 
place them in this difficult and dangerous situation? Are 
we not then sacredly bound to afford them all the assistance 
in our power, to obtain for them all that wisdom and grace from 
heaven, which it is in the power of fervent prayer and persevering 
prayer to draw down? Shall we place them as watchmen 
upon a steep and slippery precipice, where it is exceeding difficult 
to stand and infinitely dangerous to fall and neglect the only 
means which can render their standing secure? God forbid. It is unreasonable. It is ungenerous. It is cruel and unjust. Cruel 
and unjust not only to them but to ourselves and to the community. He says, the fourth reason, the 
great interests of the community and us as individuals require 
it. And he ends this section on this 
solemn note, let everyone who calls himself a disciple of Christ 
remember that one of his master's commands is pray, supplicate, 
intercede for all who are in authority. Calvin points out 
admirably, we not only have a duty to submit to their government, 
we have a duty to pray for them. to intercede on their behalf, 
to call upon the living God for their salvation. And in all of 
this, I believe we see the heart of God in terms of gospel blessing. Even before we get to that statement 
concerning God's heart, before we get to the statement that 
it says, this is acceptable to God our Savior, who desires the 
salvation of all men. Even before that, notice what 
is going on here. God wants the church to function 
in a stable fashion to function in a stable manner so that they 
can preach the gospel. That expresses the desire, that 
expresses a desire of the heart of God that churches take seriously 
this responsibility to preach the truth so that sinners may 
hear, so that sinners may come and believe on Him. So the heart 
of God expressed even in prayers for the magistrate to save sinners 
by His grace and for His glory. Well, let us pray. Our Father 
in heaven, we thank you for your word, and we thank you that there 
is forgiveness with you. I confess my own sin, complaining 
more than I pray, and ask that you would help me, Father, to 
adopt a better ethic. I pray for each of my brothers 
and sisters that you would encourage our hearts with this text, encourage 
our hearts with what we've seen in other places in Scripture, 
cause us to think in big terms, to think in large terms, to realize 
that you are sovereign, absolutely glorious and powerful, even to 
save. our elected leaders. Go with 
us now, we pray, in the name of the Lord Jesus Christ, amen.