For this is good and acceptable in the sight of God our Saviour,

“He says, "supplications, prayers, intercessions, and giving of thanks." For we must give thanks to God for the good that befalls others, as that He maketh the sun to shine upon the evil and the good, and sendeth His rain both upon the just and the unjust. Observe how he would unite and bind us together, not only by prayer but by thanksgiving. For he who is urged to thank God for his neighbor's good, is also bound to love him, and be kindly disposed towards him. And if we must give thanks for our neighbor's good, much more for what happens to ourselves, and for what is unknown, and even for things against our will, and such as appear grievous to us, since God dispenses all things for our good.”

“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 this is good and acceptable in the sight of God our Saviour. Not only to live peaceably and quietly under the government men are, since that is the ordination of God, and to live soberly, righteously, and godly, which his grace teaches; but to pray for all sorts of men, and for those who are set in the highest place of government, even though enemies and persecutors: this is good in itself, and in the sight of an omniscient God, who sees not as man seeth; and it is acceptable unto him through Jesus Christ, by whom every sacrifice of prayer or praise is so; for by God our Saviour is meant God the Father, who is the Saviour of all men, in a way of providence, and the Saviour of all the elect in a way of special grace; See Gill on Ti1 2:1. . 1 Timothy 2:4 ti1 2:4 ti1 2:4 ti1 2:4Who will have all men to be saved,.... The salvation which God wills that all men should enjoy, is not a mere possibility of salvation, or a mere putting them into a salvable state; or an offer of salvation to them; or a proposal of sufficient means of it to all in his word; but a real, certain, and actual salvation, which he has determined they shall have; and is sure from his own appointment, from the provision of Christ as a Saviour for them, from the covenant of grace, in which everything is secured necessary for it, and from the mission of Christ to effect it, and from its being effected by him: wherefore the will of God, that all men should be saved, is not a conditional will, or what depends on the will of man, or on anything to be performed by him, for then none might be saved; and if any should, it would be of him that willeth, contrary to the express words of Scripture; but it is an absolute and unconditional will respecting their salvation, and which infallibly secures it: nor is it such a will as is distinguishable into antecedent and consequent; with the former of which it is said, God wills the salvation of all men, as they are his creatures, and the work of his hands; and with the latter he wills, or not wills it, according to their future conduct and behaviour; but the will of God concerning man's salvation is entirely one, invariable, unalterable, and unchangeable: nor is it merely his will of approbation or complacency, which expresses only what would be grateful and well pleasing, should it be, and which is not always fulfilled; but it is his ordaining, purposing, and determining will, which is never resisted, so as to be frustrated, but is always accomplished: the will of God, the sovereign and unfrustrable will of God, has the governing sway and influence in the salvation of men; it rises from it, and is according to it; and all who are saved God wills they should be saved; nor are any saved, but whom he wills they should be saved: hence by all men, whom God would have saved, cannot be meant every individual of mankind, since it is not his will that all men, in this large sense, should be saved, unless there are two contrary wills in God; for there are some who were before ordained by him unto condemnation, and are vessels of wrath fitted for destruction; and it is his will concerning some, that they should believe a lie, that they all might be damned; nor is it fact that all are saved, as they would be, if it was his will they should; for who hath resisted his will? but there is a world of ungodly men that will be condemned, and who will go into everlasting punishment: rather therefore all sorts of men, agreeably to the use of the phrase in Ti1 2:1 are here intended, kings and peasants, rich and poor, bond and free, male and female, young and old, greater and lesser sinners; and therefore all are to be prayed for, even all sorts of men, because God will have all men, or all sorts of men, saved; and particularly the Gentiles may be designed, who are sometimes called the world, the whole world, and every creature; whom God would have saved, as well as the Jews, and therefore Heathens, and Heathen magistrates, were to be prayed for as well as Jewish ones. Moreover, the same persons God would have saved, he would have also come to the knowledge of the truth: of Christ, who is the truth, and to faith in him, and of all the truth of the Gospel, as it is in Jesus; not merely to a notional knowledge of it, which persons may arrive unto, and not be saved, but a spiritual and experimental knowledge of it; and all that are saved are brought to such a knowledge, which is owing to the sovereign will and good pleasure of God, who hides the knowledge of Gospel truths from the wise and prudent, and reveals them to babes: whence it appears, that it is not his will with respect to every individual of mankind; that they should thus come to the knowledge of the truth; for was it his will they should, he would, no doubt, give to every man the means of it, which he has not, nor does he; he suffered all nations to walk in their own ways, and overlooked their times of ignorance, and sent no message nor messenger to inform them of his will; he gave his word to Jacob, and his statutes unto Israel only; and the Gospel is now sent into one part of the world, and not another; and where it does come, it is hid to the most; many are given up to strong delusions to believe a lie, and few are savingly and experimentally acquainted with the truths of the Gospel; though all that are saved are brought to the knowledge of such truths as are necessary to salvation; for they are chosen to it through sanctification of the Spirit, and belief of the truth.”

“this--praying for all men. in the sight of God--not merely before men, as if it were their favor that we sought (Co2 8:21). our Saviour--a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (Ti1 2:4; Rom 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare Ti1 4:10; Tit 2:11).”