In my study on the Pastoral Epistles, we recently went over 1Ti 2.1-3. We talked a bit about βασιλεύς and how it represents the highest ruler of a realm, what we would call an “emperor” or a “king”. Then we speculated on reason why the sub-group of “emperors and others in high positions” was included after the general mention of “all people” (after mostly determining that it was a sub-group and not a clarification or refinement of “all people”, and that “all people” really means all people, not some subgroup amongst the Ephesians).

Why were “kings” and “others in high positions” included? Who knows. We had some ideas, one of which was that the earthly rulers weren't being properly respected because, after all, God is King, why bother with those earthly rulers? This helps (me, at least) make sense of the end of 1Ti 2.2, that earthly subjection to and prayer for these rulers helps believers continue to live a peaceful and quiet life.

This morning I was going over 1Ti 1.12-17 in the NA27 (I'm currently doing massive edits on this section of my notes) and 1Ti 1.17 jumped out at me:

To the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

So, just a few sentences earlier, Paul had this benediction praising God as King. Then he reminds folks that they need to pray for those ruling over them on this earth. I'm wondering if there is any relationship between these two mentions of βασιλεύς in these verses. Looking at both instances, perhaps Paul really was, in the 1Ti 2.2 instance, reminding the folks of their current situation and how they needed to pray for those in positions of authority (kings and others) even though they were ultimately subject to God, the immortal, invisible and eternal King; and how following the will of the eternal King in praying for the temporal king/emperor would have benefits to the community.

And, of course, it makes me think of the Martyrdom of Polycarp:

The proconsul said; “Prevail upon the people.” But Polycarp said; “As for thyself, I should have held thee worthy of discourse; for we have been taught to render, as is meet, to princes and authorities appointed by God such honor as does us no harm; but as for these, I do not hold them worthy, that I should defend myself before them.” (MPoly 10.2)