For kings, and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.

“For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. It is declared then in these Scriptures, "Be ye angry, and sin not," and, "Let not the sun go down upon your wrath." Happy is he who remembers this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who "raised Him from the dead." Pray for all the saints. Pray also for kings, and potentates, and princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.”

“Moreover, concerning subjection to authorities and powers, and prayer for them, the divine word gives us instructions, in order that "we may lead a quiet and peaceable life." And it teaches us to render all things to all, "honour to whom honour, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all."”

“If you think that we have no interest in the emperor's welfare, look into our literature, read the Word of God. We ourselves do not keep it concealed, and in fact it is in some cases by chance handed over to outsiders. Learn from this literature that it has been enjoined upon us, that our charity may more and more abound, to pray to God even for our enemies and to beg for blessings for our persecutors.”

“We further pray to Thee for me, who am nothing, who offer to Thee, for the whole presbytery, for the deacons and all the clergy, that Thou wilt make them wise, and replenish them with the Holy Spirit. We further pray to Thee, O Lord, "for the king and all in authority," for the whole army, that they may be peaceable towards us, that so, leading the whole time of our life in quietness and unanimity, we may glorify Thee through Jesus Christ, who is our hope. Let us pray for this church and people. Let us pray for every episcopate, every presbytery, all the deacons and ministers in Christ, for the whole congregation, that the Lord will keep and preserve them all. Let us pray "for kings and those in authority," that they may be peaceable toward us, "that so we may have and lead a quiet and peaceable life in all godliness and honesty."”

“But some one perhaps will say, he meant not for all men, but for all the faithful. How then does he speak of kings? for kings were not then worshipers of God, for there was a long succession of ungodly princes. And that he might not seem to flatter them, he says first, "for all men," then "for kings"; for if he had only mentioned kings, that might have been suspected. And then since the soul of some Christians might be slow at hearing this, and reject the exhortation, if at the celebration of the holy Mysteries it was necessary to offer prayers for a heathen king, he shows them the advantage of it, thus at least to reconcile them to the advice, "that we may lead a quiet and peaceable life"; as much as to say, Their safety is a security to us; as also in his Epistle to the Romans, he exhorts them to obey their rulers, "not for wrath but for conscience' sake." For God has appointed government for the public good. When therefore they make war for this end, and stand on guard for our security, were it not unreasonable that we should not offer prayers for their safety in wars and dangers? It is not therefore flattery, but agreeable to the rules of justice. For if they were not preserved, and prospered in their wars, our affairs must necessarily be involved in confusion and trouble; and if they were cut off, we must either serve ourselves, or be scattered up and down as fugitives. For they are a sort of bulwarks thrown up before us, within which those who are inclosed are in peace and safety.”

“My very special reason for saying all this was that after I had briefly defined and interpreted these terms [i.e., the terms of 1 Timothy 2:1], no one should think of overlooking the passage that follows, "for all men, for kings and for all those who are in high station, that we may lead a quiet and peaceable life in all piety and charity," and that no one should imagine, by a common frailty of the human mind, that these prayers are not also to be made even for those at whose hands the church suffers persecution. For the members of Christ are to be gathered from every class. Hence he continues and says, "for this is good and acceptable in the sight of God our Savior, who desires all men to be saved and come to the knowledge of the truth." And that no one might say there can be a way of salvation without partaking of the body and blood of Christ but simply by living a good manner of life and worshiping one God Almighty, Paul continues: "For there is one God and one mediator of God and men, the man Christ Jesus." This makes it clear that what he had said above, "He will have all men to be saved," is to be realized only through a mediator who would not be God, as the Word is always God, but the man Christ Jesus, since "the Word was made flesh and dwelt among us."”

“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.”

“For kings, and for all that are in authority,.... 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 (s), "pray for the peace or safety of the kingdom (one of their commentators on it adds (t), 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.'' (s) Pirke Abot, c. 3. sect. 2. (t) Bartenora in Pirke Abot, c. 3. sect. 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: Ευχομεθα τους βασιλεις και αρχοντας μετα της βασιλικης δυναμεως και σωφρονα τον λογισμον εχοντας εὑρεθηναι. 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.”

“For kings, who were then heathens, this being in Nero’s time. (Witham) — Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. (Apologet. cap. 30.)”

“For kings--an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Act 17:7; Rom 13:1-7). all . . . in authority--literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all . . . in authority" are to be prayed for. that we may lead--that we may be blessed with such good government as to lead . . . ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state. quiet--not troubled from without. peaceable--"tranquil"; not troubled from within [OLSHAUSEN]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [TITTMANN]. in all godliness--"in all (possible . . . requisite) piety" [ALFORD]. A distinct Greek word, Ti1 2:10, expresses "godliness." honesty--Greek, "gravity" (Tit 2:2, Tit 2:7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezr 6:10; Jer 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [JOSEPHUS, Wars of the Jews, 2.17], whence the war originated, according to JOSEPHUS.”