Chapter Two
1 Tim. 2:1–2. I exhort therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and for all who are in authority.
"First of all," that is, at the daily divine service. The priest, as the common father of the whole universe, cares for all, just as God, to Whose service he is consecrated, watches over all. Notice the far-reaching grace. Jewish prayers are not like this. He did not say immediately "for kings," lest he appear to be a flatterer, but first says "for all people," and only then adds "for kings," even if the kings were unbelievers — one must pray for them because at that time they were all such. From the fact that we pray for all, a twofold good results: on the one hand, through this the hatred that we harbor toward certain people is destroyed, because no one can harbor hostile feelings toward one for whom he offers prayer; on the other hand, they too become better, because with the assistance of prayer they cease their malice and hardness against us. For it is of great significance for those who persecuted and killed, when they hear that those they tormented pray for them. "Prayers, supplications, intercessions" — as words of the same meaning, they are gathered by the apostle to arouse the energy of prayer and to express, by insisting through these expressions on one thing, the demand to act without delay as he commands. However, some have been curious to find a distinction in these expressions as well, asserting that "prayer" means a petition for deliverance from what is grievous; "intercession" means a request for blessings; "supplication" means a cry with a complaint against the ungodly, the injurious, and the incorrigible. See how we are urged to give thanks even for those blessings that are sent to others — for example, that He "makes His sun rise on the evil and the good" (Matt. 5:45) and bestows His blessings abundantly on all, on unbelievers and blasphemers alike. Through this we are most closely united in brotherly love. For whoever thanks God for the blessings given to his neighbor is also obliged to love him. All the more, therefore, must we give thanks for the blessings bestowed upon ourselves.
1 Tim. 2:2. To lead a quiet and peaceful life.
Since it was likely that the soul of a Christian was troubled by the fact that during the performance of the sacraments it was commanded to pray for unbelieving rulers, the apostle also presents the advantage, so as to at least in this way incline them to accept the exhortation. Their salvation, he says, brings us tranquility: they wage war so that we may be safe. So then, would it be at all reasonable if they expose themselves to dangers for the sake of our safety, while we are unwilling even to open our lips to pray for them?
1 Tim. 2:2. In all godliness and purity.
The apostle added these words because for many a peaceful life, undisturbed by wars, serves as an occasion for nothing but pleasures and mutual displeasures, from which false doctrines are also born. "That we may lead a life," he says, not in pleasures and mutual offenses, but "in all godliness": in "all" — not only in the purest right belief, free from all heresies, but also in a life according to faith; for there is an ungodliness manifested by one's life as well, of which it is said: "they profess that they know God, but in works they deny Him" (Tit. 1:16). Likewise, "that we may lead a life in all purity" means: to live not only in abstinence from deeds of fleshly lust, but also in every virtue. Thus, when we enjoy outward peace, we must have peace in the soul, living in godliness and purity; for in such a case we will indeed live a truly peaceful and tranquil life. There are three kinds of wars that disturb peace: from barbarians, from those who plot against us and live in the same place with us, and from the passions that rise up against us from within. The war from barbarians is ended by the vigilance and courage of rulers, whom we too must assist with our prayers; the war that comes from those who hate us is to be quelled by gentle yielding and prayers, as the prophet David gave an example, saying: "with those who hate peace I was peaceful" (Ps. 120:6–7), and: "they war against me, but I pray" (Ps. 109:4) — and the war that rises up within us ourselves is to be quelled by all the weapons of righteousness.
1 Tim. 2:3. For this is good and pleasing to God our Savior.
Prayer for all, both unbelievers and heretics, is what the word "this" points to. This is also "good" by nature, because we are all of one and the same nature, and it is also "pleasing" to God.
1 Tim. 2:4. Who desires all people to be saved and to come to the knowledge of the truth.
If He wants all people to be saved, desire this yourself too, and imitate God; and if you desire this, then pray. But if He Himself wants it, then what need, you will ask, is there for prayer on my part? This brings them much benefit, for it disposes them to love, does not allow you to become hardened, and very likely draws them back again to the faith. Know that salvation comes from faith. "And came to the knowledge of the truth," that is, faith in Him; for this is the only truth.
1 Tim. 2:5. For there is one God, and one mediator between God and men, the man Christ Jesus.
Having said that God wants all to be saved, he confirms this by saying that it is precisely for this reason that He sent His Son as mediator, so that He might reconcile Him with mankind. Why, then, are not all saved? Because they do not want to be. And having said "one God," he says this not in contrast to the Son, but to idols. That the Son is God is clear from the fact that He is the mediator, since a mediator must partake of both sides between which He mediates. Therefore, since the Son is the mediator between God and men, He belongs to both sides, being God and man — one in two natures. Not God only, because He would not have been accepted by those for whom He was to be the mediator. And not man only, because He needed to converse with God. He did not speak explicitly about the divinity of Christ because polytheism prevailed at that time, lest they think that he too was introducing many gods. Even when "one" and "one" are said, one must not combine these words and say "two," but rather "one" and "one" — such is the caution of Scripture. For this reason he did not even mention the Spirit, so as not to appear a polytheist.
1 Tim. 2:6. Who gave Himself a ransom for all.
And for the Gentiles. Truly He died for all — will you then not agree to pray for them? Pay attention to the expression: "who gave Himself." This is against the Arians, who said that He was given up against His will. What does "ransom" mean? Creation was bound to perish, but He gave Himself for it.
1 Tim. 2:6. Such was the testimony in its own time.
That is, through the witness the Son became a redemption. Or, explaining this, the apostle now says: by redemption I mean the witness, that is, His suffering. For He came to witness to the truth even unto death. He revealed the Father, the true teaching, and He Himself led a truly angelic life.
1 Tim. 2:7. For which I was appointed a preacher and an Apostle.
To this testimony I have been appointed a preacher, to preach about it, that is, about the cross and death of Christ. And I was appointed not simply a preacher, to preach in one particular place, but also an apostle, to go everywhere with the preaching. Truly, great is the title of apostle, and therefore he calls himself such.
1 Tim. 2:7. I speak the truth in Christ, I am not lying — a teacher of the Gentiles.
The Apostle affirms the trustworthiness of his words. Since the other apostles did not show zeal for this, partly because they feared the Gentiles, partly because they despised them, I, he says, was truly chosen to be a teacher of the Gentiles. If, therefore, the Son of God died for the Gentiles, and I am their teacher, then you cannot refuse to pray for them.
1 Tim. 2:7. In faith and truth.
Look, again — "in faith." Not in syllogisms, he says, or logical proofs, but in faith. Then, lest you think that there is deception in this, he added: "in... truth." For what is taught and learned in faith is not a lie; on the contrary, it is taught in truth.
1 Tim. 2:8. Therefore I desire that men pray in every place.
But how does Christ forbid praying in every place? Does He advise against doing this in public squares, and command entering a room for prayer (Matt. 6:6)? No, Christ does not forbid praying in every place, but teaches not to do so out of vainglory, for show. He mentioned only the room, just as in the saying "let not your left hand know what your right hand does" (Matt. 6:3), He speaks not of hands, but points to the exceeding importance of giving alms without vainglory. Therefore Paul also desires that men pray in every place, since Christ did not forbid this. And he said this in contrast to the Jewish manner of prayer. For prayer among them was performed in one place, that is, in the Temple of Jerusalem. But with us it is not so: grace is boundless, and just as a Christian prays for all, so also in every place.