A.D. 220 – 1849 9 witnesses 10 excerpts
“On the other hand, for our own petition, when we say, "Hallowed be Thy name," we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in "praying for all," even for our personal enemies.”
“Let us then exhort the saints to give thanks for us. And let us exhort one another toward gratitude. To ministers especially this good work belongs, since it is an exceeding privilege. Drawing near to God, we give thanks for the whole world and the good things we commonly share. The blessings of God are shared in common, and in this common preservation you yourselves are included. Consequently, you both owe common thanksgivings for your own peculiar blessings and for those shared in common with others, for which you rightly should offer your own special form of praise.… So then let us give thanks also for the faith that others have toward God. This custom is an ancient one, planted in the church from the beginning. Thus Paul also gives thanks for the Romans, for the Corinthians and for the whole world.”
“The Priest is the common father, as it were, of all the world; it is proper therefore that he should care for all, even as God, Whom he serves. For this reason he says, "I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men." From this, two advantages result. First, hatred towards those who are without is done away; for no one can feel hatred towards those for whom he prays: and they again are made better by the prayers that are offered for them, and by losing their ferocious disposition towards us. For nothing is so apt to draw men under teaching, as to love, and be loved. Think what it was for those who persecuted, scourged, banished, and slaughtered the Christians, to hear that those whom they treated so barbarously offered fervent prayers to God for them. Observe how he wishes a Christian to be superior to all ill-treatment. As a father who was struck on the face by a little child which he was carrying, would not lose anything of his affection for it; so we ought not to abate in our good will towards those who are without, even when we are stricken by them. What is "first of all"? It means in the daily Service; and the initiated know how this is done every day both in the evening and the morning, how we offer prayers for the whole world, for kings and all that are in authority.”
“I prefer to understand by these words what the entire, or almost the entire, church observes: that we take as supplications those prayers which are said in celebrating the mysteries, before we begin to consecrate what lies on the table of the Lord. Prayers are said when it is blessed and sanctified and broken for distribution; and the whole church, for the most part, closes this complete petition with the Lord's Prayer. The original Greek word helps us to understand this distinction: the Scripture seldom uses the word euche in the sense of oratio, but generally and much more frequently euch&#; means votum; whereas proseuch&#;,the word used in the passage we are treating, is always rendered by oratio. … Now, all the things which are offered to God are vowed, especially the oblation at the holy altar, for in this sacrament we show forth that supreme offering, by which we vow to abide in Christ, even to the union of the body of Christ. The outward sign of this is that "we, being many, are one bread, one body." Consequently, I think that at this consecration and this preparation for Communion the apostle fittingly wishes that proseuchas, that is, prayers, should be made, or, as some have unskillfully rendered it, adoration, that is, what takes place at the offering, although this is more commonly expressed in Scripture by euch&#;.Intercessions, however, or, as your texts have it, requests, are offered while the blessing is being given to the people, for at that time, by the laying on of hands, the bishops, as intercessors, offer the members of their flock to the most merciful Power. When this is completed and all have received the holy sacrament, the whole is ended by thanksgiving, and this last is the very term called to our notice by the apostle. .”
“"Supplication' is a beseeching or petition for sins.… "Prayers" are those by which we offer a vow to God.… "Intercession" is customarily offered, in moments of fervor, for other men and women—our family, the peace of the world. To use St. Paul's words, we pray "for all men, for kings and all in authority." … "Thanksgiving" is when the mind recollects what God has done or is doing or looks forward to the good which he has prepared for those who love him, and so offers its gratitude in an indescribable transport of spirit. Sometimes it offers still deeper prayers of this sort; when the soul contemplates in singleness of heart the reward of the saints and so is moved in its happiness to pour forth a wordless thanksgiving.”
“He above taught Timothy how he might lead the people back to the form of the true faith; here he treats of the things pertaining to the worship of the faith, namely prayers and services. And first he sets down the teaching on prayer in common; second he descends to the determinate conditions of men, at *I desire therefore*. Again, first he distinguishes the different kinds of prayer; second he shows for whom prayer is to be made, at *for all*; third he assigns the reason, at *for this is good*. He says therefore: since it is so that Christ came to save sinners, therefore *first of all I beseech*, etc. In this he openly shows that among all the things necessary for the Christian life, prayer is foremost, which avails against the dangers of temptation and for progressing in good. James, last chapter: *the persevering prayer of a just man avails much*. He therefore distinguishes prayer into four kinds, namely supplications, prayers, petitions, and thanksgivings, of which three pertain to obtaining benefits, the last to benefits received. Now in obtaining benefits three things are required. First, that the one obtaining assign the cause why it should be granted to him; second, it is necessary that he show the cause to be reasonable; third, he concludes the petition. And as orators do, so also we ought to do in praying. First, to devise the cause why it should be granted, and this is not our merits but the divine mercy. Dan. 9:18: *we do not lay our prayers before your face on the ground of our own justifications, but on the ground of your many mercies*, etc. And for this there is supplication, which is an attestation through sacred things, as: *through your passion and cross, deliver us, O Lord*. This cause having been devised, it is necessary that we meditate that this sacred thing is the cause of salvation. And therefore prayer is required, which is the ascent of the mind to God. Ps. 68:14: *but as for me, my prayer is to you, O Lord*, etc. Now prayer (*oratio*) is so called as it were the reason (*ratio*) of the mouth (*oris*). For the persuasions of orators are called orations, because they persuade; but it is one way there, and another in our prayer to God, because we do not intend to bend the mind of God, who is always ready for the good, but that our heart be lifted up to God in prayer. Third, petition. James 1:6: *but let him ask in faith, nothing wavering*. Likewise, for gifts received, thanksgivings. 1 Thess., last chapter: *in all things give thanks*. Phil. 4:6: *in every prayer and supplication, with thanksgiving, let your petitions be made known before God*. Hence this manner of praying is in the Church of God: *Almighty, everlasting God* — behold the ascent of the mind, which is prayer; *who have given to the Church such a benefit* — behold the thanksgiving; *grant, we beseech you* — behold the petition; *through our Lord* — behold the supplication. Likewise in the Mass there is supplication up to the consecration of the body and blood, because in these there is a commemoration of the sacred things from which comes the confidence of obtaining. In the mystery of the consecration there is prayer, because it is a meditation on the things which Christ did. But in the other parts, up to communion, there is petition for the living and the dead, and for oneself. And at the end there is thanksgiving. Or these four are referred to four things which we wish to obtain in prayer: supplication is referred to obtaining difficult things, as to the conversion of the impious; prayer, when for those already converted we implore grace that they may progress; petition, that rewards be repaid for merits; and for benefits already received, there is thanksgiving. Then when he says *for all*, he shows for whom prayer is to be made. And concerning this he does two things: first he shows that prayer ought to be made for all; second he assigns the fruit of prayer, at *that we may lead a quiet*. Concerning the first, then, he says that prayer ought to be made for all men. The reason for this is that prayer is the interpreter of our desire; for in praying we ask for what we desire. But charity requires that we desire good for all to whom it extends. James, last chapter, 16: *pray for one another that you may be saved*, etc. But for whom especially? *For kings*, etc. Baruch 1:11: *pray for the life of Nebuchadnezzar king of Babylon, and for the life of Balthasar his son*. And the Apostle says, Rom. 13:1: *let every soul be subject to the higher powers*. 1 Pet. 2:13: *be subject to every human creature for God's sake, whether to the king as excelling, or to leaders as sent by him*. For those who are subject must render to their lords from their own offices. Now the usefulness is this, that through this we also procure our own good; for in their peace is our peace. Hence he says *that we may lead a quiet and tranquil*, etc. In these two is the peace of the world. For the Church has a peace of her own, in which the world has no part, because there is no peace for the impious. But there is a certain peace common to both, and this the Church needs. Jer. 29:7: *seek the peace of the city to which I have caused you to be led away*. Earthly peace is sometimes disturbed from within, sometimes from without. 2 Cor. 7:5: *without were fightings, within were fears*. As to the first he says *that we may lead a quiet*; as to the second he says *and tranquil life*. And although earthly peace is common to the good and the wicked, yet each use it in a different way. For the wicked used it then for two things: namely for the worship of demons, because they attributed that prosperity to false gods; also for wantonness, because in time of peace carnal vices abounded. Wis. 14:22: *living in a great war of ignorance, they call so many and so great evils peace*. But the saints, on the contrary, use it in the worship of the true God and in chastity. And therefore he says *in all piety and chastity*. Titus 2:12: *let us live soberly, and justly, and piously in this world*. Then when he says *for this is good*, the reason for prayer is given. And concerning this he does two things: first he sets down the reasons; second he proves a certain proposition, at *for there is one God*. Again, first he assigns the reason from the species of the work; second from the part of God, at *and acceptable*. He therefore gives the reason from the species of the work, because when something is good in itself, we ought to do it; but to pray for others is of this kind, because it is an act of charity. And therefore he says *for this is good*. Ps. 51:9: *because it is good in the sight of your saints*. Likewise from the part of God, because it is also *acceptable before God*. Ps. 50:20: *then you will accept the sacrifice*, etc. And this only if it has been offered in charity. And he says *Savior*, because God alone saves. Is. 43:11: *there is no savior besides me*. And he proves that it is acceptable, at *who wills*, etc. 2 Pet. 3:9: *not willing that any should perish, but that all should return to repentance*. But against this: whatever he willed, he did; therefore he saves all. But if you say that he does not, because man does not will it, it seems unfitting that the omnipotent should be impeded by the will of one who is not omnipotent. I respond. To will is taken sometimes for the will of good pleasure, sometimes for the will of sign. For the will of sign, he wills to save all, because he has set before all the precepts, counsels, and remedies of salvation. For the will of good pleasure, it can be explained in four ways. In one way, that it is a causal manner of speaking, as God is said to do something because he makes others do it — as Rom. 8:26: *the Spirit asks*, that is, he makes us ask. Thus therefore God wills, because namely he makes his saints will that all be saved. For this willing ought to be in the saints, because they do not know who are predestined and who are not. In another way, that it is a fitting distribution — that is, all who will be saved — because no one is saved except by his will, just as in one school a master teaches all the boys of this city, because none is taught except by him. In another way, that it is a distribution for the genera of individuals, not for the individuals of the genera — that is, he excepts no genus of men from salvation, because formerly it was offered only to the Jews, but now it is offered to all. And this fits more with the intention of the Apostle. But in another way, according to Damascene, that it be understood of the antecedent will, not the consequent. For although in the will of God there is no before and after, yet it is called antecedent and consequent will. Likewise according to the order of the things willed, according as the will can be considered in two ways, namely universally or absolutely, and according to certain circumstances and in particular. And the absolute consideration, and in universal, is prior to the particular and compared consideration. And therefore the absolute will is, as it were, antecedent, and the will of some thing in particular is, as it were, consequent. An example concerning a merchant who wills to save all his goods absolutely, and this by antecedent will; but if he considers safety, he does not will to save all his goods by comparison with other things, namely when along with their safety the sinking of the ship would follow. And this will is consequent. Thus in God, the salvation of all men, considered in itself, has the character of being willable, and the Apostle here speaks in this way, and so his will is antecedent. But if the good of justice is considered, and that sins be punished, thus he does not will it. And this is the consequent will. And he adds *to the knowledge of the truth*, because there is no salvation except through the knowledge of the truth. John 8:32: *you shall know the truth, and the truth shall set you free*. Then when he says *one*, etc., he proves by reason what he had said, and there are three proofs: one from the part of God, another from the part of the man Christ, a third from the part of the witnesses of Christ. He says therefore that God wills all, etc. This is clear, because there is one God of all, who saves. Rom. 3:29: *is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, since indeed there is one God*, etc. Then the reason from the part of the man Christ is given, at *one and mediator*, etc. Where first he proves his point, second he adduces a sign, at *who gave*. He says therefore: the man Christ Jesus is mediator of God and men — not of certain ones, but between God and all men — and this would not have been so unless he willed to save all. And it can be said that Christ as mediator is similar to each extreme, namely to God and to man, insofar as he is God and insofar as he is man, because a middle term ought to have something of each of the extremes; and these are man and God. But because a middle term is distinct from each of the extremes, and the Son is not another God than the Father, therefore it is better to say that he is mediator according as he is man. For thus he shares with each of the extremes. For in God there are two things, namely justice and immortality; but in men there is injustice and mortality. There are therefore two middle terms: one in which there is justice and mortality, another in which there is immortality and injustice. And each is a middle term, but the first middle term belongs to Christ, the second to the Devil. And therefore the Devil is a disjoining middle term, because through his injustice he disjoins us from divine justice; but Christ is a conjoining middle term, because he is just and mortal, and through his death joins us to the justice of God. 1 John 2:2: *he is the propitiation for our sins* — for some efficaciously, but for all sufficiently, because the price of his blood is sufficient for the salvation of all; but it does not have efficacy except in the elect, on account of an impediment.”
“Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph 6:18. There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings (Ti1 2:2); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, etc. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer 29:7. 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, Pe1 3:10, Pe1 3:11. Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in. II. As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, Ti1 2:4. 1. One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God (Ti1 2:5), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any (Eze 33:11), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Mat 23:37. He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life. 2. There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days - man who lays his hand upon u both, Job 9:33. He is a ransom that was to be testified in due time; that is, in the Old Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, Pe1 1:10, Pe1 1:11. And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mar 16:15. He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note, (1.) It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, Joh 5:40. I would have gathered you, and you would not. (3.) Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators. (5.) He that is a Mediator in the New Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. (6.) Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rom 11:13. (7.) Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty. III. A direction how to pray, Ti1 2:8. 1. Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where: no place is amiss for prayer, no place more acceptable to God than another, Joh 4:21. Pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. 2. It is the will of God that in prayer we should lift up holy hands: Lifting up holy hands, or pure hands, pure from the pollution of sin, washed in the fountain opened for sin and uncleanness. I will wash my hands, etc., Psa 26:6. 3. We must pray in charity: Without wrath, or malice, or anger at any person. 4. We must pray in faith without doubting (Jam 1:6), or, as some read it, without disputing, and then it falls under the head of charity.”
“I exhort therefore, that first of all,.... The two principal parts of public worship, being the ministry of the word and prayer; and the apostle having insisted on the former, in the preceding chapter, in which he orders Timothy to charge some that they teach no other doctrine than that of the Gospel, gives an account of his own ministry, and call to it, and of the glorious Gospel of the blessed God, which was committed to his trust, and stirs up Timothy to the faithful and diligent discharge of his work and office; now proceeds to the latter, to prayer, and exhorts unto it; either Timothy in particular, for so read the Syriac, Arabic, and Ethiopic versions, "I exhort thee", or "desire thee"; or else the church in general; unless it should rather be thought to be a charge to Timothy to exhort, and so Beza's Claromontane copy reads, "exhort thou therefore": but it is commonly considered as an exhortation of the apostle's, which he was very urgent in: it was what lay much upon his mind, and he was greatly desirous that it should be attended unto; for so the words may be read, "I exhort first of all", or before all things; of all things he had to say, this was the chief, or it was what he would have principally and chiefly done by others: for this does not so much regard the order of time, that prayer should be made early in the morning, in the first place, before anything else is done, and particularly before preaching, which seems to have been the custom of the primitive saints, Act 4:31 but the pre-eminence and superior excellency of it; though the words may be rendered, "I exhort, that first, the supplications of all be made": and so may regard public prayer, the prayer of the whole church, in distinction from private prayer, or the prayer of a single person; which is expressed by different words, supplications, prayers, intercessions, and giving of thanks: the first of these, "supplications", signifies such petitions for things that are wanted by men, either by themselves or others; and that either for their bodies or souls, as food and raiment for the one, and discoveries of pardoning love, supplies of grace, spiritual peace, comfort, &c. for the other: and the second word, "prayers", signifies good wishes and desires, directed and expressed to God for things that are in themselves to be wished for, and desired of God, either for ourselves or others: and the next word, "intercessions", intends either complaints exhibited in prayer against others that have done injuries; or prayers put up for others, either for the averting of evil from them, or for the bestowing some good thing on them: and the last word, "thanksgivings", with which requests should always be made known to God, designs that branch of prayer in which thanks are given to God for mercies received, whether temporal or spiritual: and these are to be made for all men; not only for all the saints, for all the churches of Christ, and, ministers of the Gospel; nor only for near relations and friends, according to the flesh; but for all the inhabitants of the country and city in which men dwell, the peace and prosperity of which are to be prayed for; yea, for enemies, and such as reproach, persecute, and despitefully use the saints, even for all sorts of men, Jews and Gentiles, rich and poor, high and low, bond and free, good men and bad men: for it cannot be understood of every individual that has been, is, or shall be in the world; millions of men are dead and gone, for whom prayer is not to be made; many in hell, to whom it would be of no service; and many in heaven, who stand in no need of it; nor is prayer to be made for such who have sinned the sin unto death, Jo1 5:16 besides, giving of thanks, as well as prayers, are to be made for all men; but certainly the meaning is not, that thanks should be given for wicked men, for persecutors, and particularly for a persecuting Nero, or for heretics, and false teachers, such as Hymenaeus and Alexander, whom the apostle had delivered to Satan. But the words must be understood of men of all sorts, of every rank and quality, as the following verse shows.”
“I exhort - that, first of all - Prayer for the pardon of sin, and for obtaining necessary supplies of grace, and continual protection from God, with gratitude and thanksgiving for mercies already received, are duties which our sinful and dependent state renders absolutely necessary; and which should be chief in our view, and first of all performed. It is difficult to know the precise difference between the four words used here by the apostle. They are sometimes distinguished thus: - Supplications - Δεησεις· Prayers for averting evils of every kind. Prayers - Προσευχας· Prayers for obtaining the good things, spiritual and temporal, which ourselves need. Intercessions - Εντευξεις· Prayers in behalf of others. Giving of thanks - Ευχαριστιας· Praises to God, as the parent of all good, for all the blessings which we and others have received. It is probable that the apostle gives directions here for public worship; and that the words may be thus paraphrased: "Now, I exhort first of all that, in the public assemblies, deprecations of evils, and supplications for such good things as are necessary, and intercessions for their conversion, and thanksgiving for mercies, be offered in behalf of all men - for heathens as well as for Christians, and for enemies as well as for friends." See Macknight.”
“Intercessions, as in the Protestant translation. If men’s intercessions to God in favour of others, are no injury to Christ, as our mediator, how can it be any injury to Christ for the Angels and saints in heaven to pray or intercede to God for us? (Witham) — St. Augustine writes thus on this verse: By supplications are meant what are said before the consecration. By prayers, are what are said in and after the consecration and communion, at mass, including the Pater Noster[the Our Father]; which St. Jerome also says, our Lord taught his apostles to recite at the daily sacrifice of his body. (lib. iii. contra Pelag. chap. 5) By intercessions, what are said after the communion: and by thanksgivings, what both the priest and people give to God for so great a mystery then offered and received. (ep. 50. ad Paulin.) See St. Chrysostom on this place.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.