SEV Biblia, Chapter 2:2
por los reyes y por todos los que estn en eminencia: que vivamos quieta y reposadamente en toda piedad e integridad.
Clarke's Bible Commentary - 1 Timothy 2:2
Verse 2. For kings] As it is a positive maxim of Christianity to pray for all secular governors, so it has ever been the practice of Christians. When St. Cyprian defended himself before the Roman proconsul, he said: Hunc (Deum) deprecamur- pro nobis et pro omnibus hominibus; et pro incolumitate ipsorum Imperatorum. "We pray to God, not only for ourselves, but for all mankind, and particularly for the emperors." Tertullian, in his Apology, is more particular: Oramus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quaecunque hominis et Caesaris vota sunt. Apol., cap. 30. "We pray for all the emperors, that God may grant them long life, a secure government, a prosperous family, vigorous troops, a faithful senate, an obedient people; that the whole world may be in peace; and that God may grant, both to Caesar and to every man, the accomplishment of their just desires." So Origen: eucomeqa touv basileiv kai apcontav meta thv basilikhv dunamewv kai swfrona ton logismon econtav eureqhnai. Cont. Cels., lib. viii. "We pray for kings and rulers, that with their royal authority they may be found possessing a wise and prudent mind." Indeed they prayed even for those by whom they were persecuted. If the state be not in safety, the individual cannot be secure; self-preservation, therefore, should lead men to pray for the government under which they live. Rebellions and insurrections seldom terminate even in political good; and even where the government is radically bad, revolutions themselves are most precarious and hazardous. They who wish such commotions would not be quiet under the most mild and benevolent government.
That we may lead a quiet and peaceable life] We thus pray for the government that the public peace may be preserved. Good rulers have power to do much good; we pray that their authority may be ever preserved and well directed. Bad rulers have power to do much evil; we pray that they may be prevented from thus using their power. So that, whether the rulers be good or bad, prayer for them is the positive duty of all Christians; and the answer to their prayers, in either ease, will be the means of their being enabled to lead a quiet and peaceable life in all godliness and honesty.
John Gill's Bible Commentary
Ver. 2. For kings, and for all that are in authority , etc.] For supreme governors, as the emperor of Rome, and kings of particular nations; and for all sub-governors, or inferior magistrates, as procurators or governors of provinces, and proconsuls, and the like; all that were in high places, and acted under the authority of those that were supreme; these are particularly mentioned, the then governors, whether supreme or subordinate, who were avowed enemies, and violent persecutors of the saints; and it might be a scruple with some of them, whether they should pray for them, and therefore the apostle enjoins it; and this in opposition to the notions and practices of the Jews, who used to curse the Heathens, and pray for none but for themselves, and those of their own nation: that we may lead a quiet and peaceable life, in all godliness and honesty ; which does not merely design the end of civil government by kings and magistrates, which is to preserve the peace and quiet of the commonwealth; to protect the persons and properties of men, that they may possess their own undisturbed; and to secure to them their civil and religious rights and liberties, that they may have the free use and exercise of religion, signified by all godliness; and to encourage morality and virtue, expressed by honesty; and so is an argument for prayer, taken from the advantage of civil government: nor does this clause only point out the duty of saints to live peaceably under the government they are, and not disturb it; to mind only their religious exercises among themselves, and behave honestly and morally among men, as they generally speaking are, the quiet in the land; but also expresses the thing to be prayed for; and the sense is, that since the hearts of kings are in the hands of the Lord, and he can turn them as he pleases, 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 stop the persecution, and so saints might live peaceably under them, enjoy their religious liberty, and be encouraged in their moral conversation. The Arabic version renders it, that they may be preserved: that is, kings, and all in authority. It is a saying of R. Hananiah, or Ananias, the sagan of the priests f18 , pray for the peace or safety of the kingdom (one of their commentators on it adds f19 , even of the nations of the world, which is remarkable, and agrees with the exhortation of the apostle); for if there was no fear of that, men would devour one another alive.
Matthew Henry Commentary
Verses 1-7 - The disciples of Christ must be praying people; all, withou distinction of nation, sect, rank, or party. Our duty as Christians, i summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do no render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in There is one Mediator, and that Mediator gave himself a ransom for all And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in thi way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in du time. In the Old Testament times, his sufferings, and the glory tha should follow, were spoken of as things to be revealed in the las times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.
Greek Textus Receptus
υπερ 5228 βασιλεων 935 και 2532 παντων 3956 των 3588 εν 1722 υπεροχη 5247 οντων 5607 5752 ινα 2443 ηρεμον 2263 και 2532 ησυχιον 2272 βιον 979 διαγωμεν 1236 5725 εν 1722 παση 3956 ευσεβεια 2150 και 2532 σεμνοτητι 4587
Vincent's NT Word Studies
2. Kings (basilewn). In Paul only 2 Cor. xi. 32.
That are in authority (twn en uperoch ontwn). Uperoch authority only here and 1 Cor. ii. 1. Several times in LXX Originally, projection, prominence: metaphorically, preeminence, superiority. In Byzantine Greek, a little like our Excellency. This very phrase is found in an inscription of the early Roman period, after 133 B. C., at Pergamum. Paul has the phrase ejx ousiai uJperecousai higher powers, Roman xiii. 1; and oiJ uJperecontev those in high places is found Wisd. vi. 5.
We may lead (diagwmen). Past o . Comp. Tit. iii. 3.
Quiet and peaceable (hremon kai hsucion). Hremov, N.T.o . In class. Only the adverb hjrema quietly. Hsuciov tranquil, o P. Only here and 1 Peter iii. 4. In LXX once, Isa. lxvi. 2. Hremov denotes quiet arising fro the absence of outward disturbance: hJouciov tranquillity arising from within. Thus, ajnhr hJsuciov is the composed, discreet, self-contained man, who keeps himself from rash doing: hremov ajnhr is he who is withdrawn from outward disturbances. Hence, hremov here may imply keeping aloof from political agitation's and freedom from persecutions.
Honesty (semnothti). Better, gravity. Honesty, according to the modern acceptation, is an unfortunate rendering. In earlier English it signified becoming department, decency, decorum. So Shakespeare: "He is of a noble strain, of approved valor and confirmed honesty" (Much Ado, ii.1). This noun and the kindred adjective semnov only in the Pastorals, except Philip. iv. 8. The adjective signifies reverend or venerable; exhibiting a dignity which arises from moral elevation, and thus invites reverence. In LXX it is used to characterize the name of God (2 Macc. vi. 28); the words of wisdom (Prov. viii. 6); the words of the pure (Proverbs 15.26). Godliness (eusebeia) see on 1 Pet. i. 3, and sound doctrine, 1 Timothy i. 10. o P. Mostly in the Pastorals.
Robertson's NT Word Studies
2:2 {For kings} (huper basilewn). And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting. {And all them that are in high place} (kai pantwn twn en huperocei ontwn). huperoce is old word (from huperocos and this from huper and ecw), but in N.T. only here and #1Co 2:1. {That we may lead} (hina diagwmen). Purpose clause with present active subjunctive of diagw, an old and common verb, but in N.T. only here and #Tit 3:3. {Tranquil} (eremon). Late adjective from the old adverb erema (stilly, quietly). Here only in N.T. {Quiet} (hsuchion). Old adjective, once in LXX (#Isa 66:2), in N.T. only here and #1Pe 3:4. {Life} (bion). Old word for course of life (not z"). So #Lu 8:14. {Gravity} (semnoteti). Old word from semnos (#Php 4:8), in N.T. only here, #3:4; Tit 2:7.
