Sermon Tone Analysis

Introduction

It is surely significant that in the means of grace listed in our text, public prayers should be mentioned last, for such praying is the end product, the overflow of steadfast continuance in Christian teaching, in church fellowship, and in the breaking of bread.

If first three aspects of Christian faith and practice are not vital factors in our personal and corporate church life, then public prayers are nothing more than a farce.

The Lord Jesus made it quite dear in His teaching that failure to continue steadfastly in the ministry of private and public praying was the sign of spiritual indolence and feebleness.

He said, “Men ought always to pray, and not to faint” (Luke 18:1).

The popular idea that a multiplicity of activities in the program of any church is an evidence of spiritual life is a deadly fallacy.

The most careful organizing without prayerful agonizing results in spiritual atrophy.

To interpret our text in the most helpful and comprehensive manner, let us turn to Paul’s magnificent and masterly treatment of this subject in his first letter to Timothy, Chapter 2, verses 1–8.

An examination of this portion of Scripture reveals that the apostle’s statement is a glorious exposition of our general text.

I.

The Attributes of Public prayer (1 Tim.

2:1)

“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men” (1 Timothy 2:1).

Paul intends that public praying should be intelligent and all-embracing.

So he outlines the distinctives that should characterize any gathering for praise, prayer and worship.

A. There Are Supplications (v.

1a)

“I exhort therefore, that, first of all, supplications … be made for all men” (1Tim.

2:1).

This is praying on the basis of the mercy of God.

A father may supplicate God for the recovery of his sick child, but the outcome rests entirely with the Father of mercies as to whether it is better to take or heal the child.

So we have many appeals to mercy throughout the Scriptures.

Think, for instance, of David when he cries, “Lord, be merciful unto me: heal my soul; for I have sinned against thee”; and again: “But thou, O Lord, be merciful unto me, and raise me up” (Psalm 41:4, 10).

1. Amplify

… the concept of supplication, showing that supplication is the golden key that opens the wicket of mercy, and the slender nerve that moves the muscles of Omnipotence.

Proseuche is used of “prayer” in general; deesis stresses the sense of need; it is used sometimes of request from man to man.

B. There Are Prayers (v.

1b)

“I exhort therefore, that, first of all.…

prayers … be made for all men” (1 Timothy 2:1).

This is praying on the basis of the promises of God.

Although this is a more general form of praying, it is an aspect of prayer which is seldom used nowadays.

People are too ignorant of the Bible to know what God has promised in His Word.

We are told that “eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.”

Often we stop there, in our reading of this passage, but the Bible goes on to say, “God hath revealed them unto us by his Spirit” (1 Corinthians 2:9, 10).

Then there is that great key verse to all the promises of God: “For all the promises of God in him are yea, and in him Amen, unto the glory of God by us” (2 Corinthians 1:20).

Weymouth’s [commentary to his translation on this] makes that verse even more meaningful: “For all the promises of God have their ‘Yes’ in Him; and therefore through Him also we utter the ‘Amen’ to the glory of God.”

2. Amplify

… to show what an important part the Word of God and the Spirit of God play in the process of prayer (see John 15:7; Romans 8:26–27).

C.

There Are Intercessions (v.

1c)

“I exhort therefore, that, first of all.…

intercessions … be made for all men” (1 Timothy 2:1).

This is praying on the basis of the purposes of God.

It is the most intimate form of praying, a drawing near to God and an entering into free and familiar speech with Him.

3. Illustrate

… intercessory prayer by recounting and applying the story of Abraham interceding for Lot and his family (Genesis 18:23–33; note also Isaiah 59:16).

D. There Are Thanksgivings (v.

1d)

“I exhort therefore, that, first of all, … giving of thanks be made for all men (1Tim.

2:1).

This is praying on the basis of the goodness of God.

This characteristic ought never to be absent from our praying.

...Trench of prayer “will subsist in heaven when in the very nature of things all other forms of prayer will have ceased.”

We must always remember that thanking God in prayer is really trusting God in prayer.

4. Illustrate

… e.g.

A Christian in great perplexity prayed but found no relief in prayer.

Looking up from where he knelt his eve spotted a motto on the wall which read, “Try thanksgiving.”

He did, and the Lord gave him peace and removed his anxiety.

No one has truly prayed unless he can say, “Thank you, Lord.”

II.

The Breadth of Public Prayer (1 Tim.

2:1-4)

“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all me for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.

For this is good and acceptable in the sight of God our Savior; who will have all men to be saved, and to come unto the knowledge of the truth” (1Tim.

2:1–4).

Here we see both the subjects and objects of comprehensive praying.

A. The Objects of that Breadth in Praying (1 Tim.

2:1-2)

“all men; for kings, and for all that are in authority” (1Tim.

2:1-2).

This means all kinds and conditions of people are to be prayed for.

The task is not a simple or easy one, but it is clearly our Christian responsibility.

5. Illustrate

… e.g.

In the second century, Polycarp of Smyrna bears testimony to this practice in the church.

He says: “Pray for all the saints.

Pray, too, for all kings and powers and rulers, and for your persecutors, and those that hate you, and for your cruel enemies.”

Those words well sum up what is meant by “all men, kings, and all rulers.”

B. The Objectives of that Breadth in Praying (1 Tim.

2:3-4)

1.

First, there is God’s pleasure in national righteousness.

We are to pray that “we may lead a quiet and peaceable life in all godliness and honesty.

For this is good and acceptable in the sight of God” (1Tim.

2:2–3).

...Ellicott has written: “St.

Paul knew whom he was addressing for the congregation of his day were largely Jews who were filled with and intense longing to throw off the Roman yoke.

And yet, when the terrible events of a.d.

70 (only four or five years from the time of writing this letter) took place, it was found that no Christian was implicated in the fatal rebellion.

Paul’s teaching had been so thorough that instead of rebelling, these Christians were praying”

Since that time, practically every century records a period when revolution has been turned into revival by the effectual fervent prayer of righteous men and women.

2. The second objective of comprehensive praying is God’s purpose in personal salvation.

God has ordained that through praying He “will have all men to be saved, and to come unto the knowledge of the truth” (1Tim.

2:4).

6. Illustrate

… Spurgeon on the secret of the power behind his preaching.

Foremost of all, Spurgeon was a man of God.

The depth and breadth of his spirituality was profound.

He quoted medieval mystics as well as John Law, John Wesley, and other spiritual giants of European Christianity.

He was devoted to prayer.

When people would walk through the Metropolitan Tabernacle (as New Park Street Church became known), Spurgeon would take them to a basement prayer room where people were always on their knees interceding for the church.

Then the pastor would declare, “Here is the powerhouse of this church.”

Devoted to the Scriptures, to disciplined prayer, and to godly living, Spurgeon exemplified Christian commitment when he stood in the pulpit.

This itself gave power to his preaching.

[Lewis A. Drummond, “The Secrets of Spurgeon’s Preaching,” Christian History Magazine-Issue 29: Charles Spurgeon: England’s “Prince of Preachers” (Carol Stream, IL: Christianity Today, 1991).]

… e.g.

Stephen Olford recounts that the more evangelistic work he does, the more he is convinced that what brings men face to face with eternal realities is not the preaching, but the praying.

Preaching is certainly necessary.