Who will have all men to be saved, and to come to the knowledge of the truth.

“You ought therefore to "hate those that hate God, and to waste away [with grief] on account of His enemies." I do not mean that you should beat them or persecute them, as do the Gentiles "that know not the Lord and God; " but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and "will have all men to be saved, and to come to the knowledge of the truth."”

“For the Almighty alone breathes into man the undying and undecaying part, as also it is He alone who is Creator of the invisible and indestructible. For, He says, He "breathed into his nostrils the breath of life; and man became a living soul." And those artificers who, to the destruction of men, make images in human form, not perceiving and knowing their own Maker, are blamed by the Word, which says, in the Book of Wisdom, a book full of all virtue, "his heart is ashes, his hope is more vile than earth, and his life of less value than clay; forasmuch as he knew not his Maker, and Him that inspired into him an active soul, and breathed in a living spirit;" that is, God, the Maker of all men; therefore, also, according to the apostle, He "will have all men to be saved, and to come unto the knowledge of the truth."”

“Look down upon these persons who have bended the neck of their soul and body to Thee; for Thou desirest not the death of a sinner, but his repentance, that he turn from his wicked way, and live. Thou who didst accept the repentance of the Ninevites, who willest that all men be saved, and come to the acknowledgment of the truth; who didst accept of that son who had consumed his substance in riotous living, with the bowels of a father, on account of his repentance; do Thou now accept of the repentance of Thy supplicants: for there is no man that will not sin; for "if Thou, O Lord, markest iniquities, O Lord, who shall stand? For with Thee there is propitiation." And do Thou restore them to Thy holy Church, into their former dignity and honour, through Christ our God and Saviour, by whom glory and adoration be to Thee, in the Holy Ghost, for ever. Amen.”

“To those who with simplicity of heart receive the preaching of the cross and the resurrection, the same grace should be a cause of equal thankfulness to the Son and to the Father. Now, moreover, that the Son has accomplished the Father's will (and this, in the language of the apostle, is "that all men should be saved"), they ought for this gift to honor the Father and the Son alike. This is because our salvation would not have been accomplished had not the good will of the Father proceeded to actual operation for us through his own power. And we have learned from Scripture that the Son is the power of the Father.”

“Seest thou how great the darkness is; and how everywhere there is need of faith. This it is, that is solid. But, if you will, let us come to things which are less than these. That substance hath an operation. And what in His case is operation? Is it a certain motion? Then He is not immutable: for that which is moved, is not immutable: for, from being motionless it becomes in motion. But nevertheless He is in motion, and never stands still. But what kind of motion, tell me; for amongst us there are seven kinds; down, up, in, out, right, left, circular, or, if not this, increase, decrease, generation, destruction, alteration. But is His motion none of these, but such as the mind is moved with? No, nor this either. Far be it! for in many things the mind is even absurdly moved. Is to will, to operate, or not? If to will is to operate, and He wills all men to be good, and to be saved, how comes it not to pass? But to will is one thing, to operate, another. To will then is not sufficient for operation.”

“Accordingly. When we hear and read in sacred Scripture that God "wills that all should be saved," although we know well enough that not all are saved, we are not on that account to underrate the omnipotent will of God. Rather, we must understand the Scripture, "who will have all to be saved," as meaning that no one is saved unless God wills his salvation. It is not that there is no one whose salvation God does not will, but that no one is saved unless God wills it. Moreover, God's will should be sought in prayer, because if he wills, then what he wills must necessarily be. And, indeed, it was of prayer to God that the apostle was speaking when he made that statement.”

“To pray "Thy will be done in earth, as it is in heaven" is to pray that men may be like angels, that as angels fulfill God's will in heaven, men may fulfill his will, instead of their own, on earth. No one can say this sincerely except one who believes that every circumstance, favorable or unfavorable, is designed by God's providence for his good, and that he thinks and cares more for the good of his people and their salvation than we do for ourselves. It may be understood thus: the will of God is the salvation of all men, according to that text of Paul, "who wills all men to be saved and to come to the knowledge of the truth." As angels fulfill God's will in heaven, men may fulfill his will, instead of their own, on earth. No one can say this sincerely except one who believes that every circumstance, favorable or unfavorable, is designed by God's providence for good. God thinks and cares more for our good and our salvation than we do for ourselves. It may be understood thus: the will of God is the salvation of all.”

“The third kind of absolute worship is thanksgiving for all the good things he has created for us. All things owe a debt of thanks to God and must offer him ceaseless worship, because all things have their existence from him, and in him all things hold together. He gives lavishly of his gifts to all, without being asked. He desires all men to be saved and to partake of his goodness. He is long-suffering with us sinners, for he makes his sun rise on the evil and on the good, and sends rain on the just and the unjust. He is the Son of God, yet he became one of us for our sake and made us participants of his divine nature, so that "we shall be like him," as John the Theologian says in his catholic epistle.”

“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 there is one God,.... This does not so much regard the unity of God, with respect to himself, or his divine essence, though that is a truth; but does not carry in it any apparent and forcible reason why all men should be prayed for, for which it is produced; but the unity of God with respect to men, as that there is but one God, who is the Creator of all men, and who, in a providential way, is the Saviour of all men; and in a way of special grace is the one God, the one covenant God of all sorts of men, of Jews and Gentiles; for he has taken of the latter into the covenant of his grace, as well as the former, and has loved them with a special and distinguishing love, has chosen them in Christ to salvation, and has sent his Son to redeem them; and of these he calls by his grace, regenerates, sanctifies, adopts, pardons, and justifies; see Rom 3:29 and therefore all sorts of men, Gentiles as well as Jews, are to be prayed for: another argument follows, and one Mediator between God and men; a Mediator is of more than one, and has to do with two parties; and these at variance among themselves, between whom he stands as a middle person; his business is to bring them together, and make peace between them; and such an one is Christ: the two parties are God and his elect, who in their natural state are at a distance from God, and at enmity to him, and who have broken his law, and affronted his justice; Christ stands as a middle person, a daysman between them, and lays his hands upon them both; has to do with things pertaining to the glory of God, and makes reconciliation for the sins of the people; brings them that were afar off nigh to God, and makes peace for them by the blood of his cross, by fulfilling the law, and satisfying justice for them; in consequence of this he appears for them in the court of heaven, intercedes and pleads for them, is their advocate, and sees that all covenant blessings, of which he is the Mediator, are applied unto them, and preserves their persons, which are committed to his care and charge, safe to everlasting happiness; and this Mediator is the man Christ Jesus; not that he is a mere man, for he is truly and properly God; or that he is a Mediator only according to the human nature: it was proper indeed that he should be man, that he might have something to offer, and that he might be capable of obeying, suffering, and dying, and so of making satisfaction in the nature that had sinned; but then, had he not been God, he could not have drawn nigh to God on the behalf of men, and undertook for them, and much less have performed; nor would his blood, righteousness, and sacrifice, have been available to cleanse from sin, to procure the pardon of it, justify from it, make atonement for it, or make peace with God: the reason why he is particularly mentioned as man, is, with a view to the argument in hand, praying for all men; since he who is the Mediator between God and man, has assumed a nature which is common to them all: and this Mediator is said to be one, not so much in opposition to other mediators, angels or saints departed, though it is a truth, and stands full against them, but with respect to men; there is but one Mediator between God and all sorts of men, through whom both Jews and Gentiles have an access to God, and peace with him; and therefore prayer through this Mediator should be made for all. So the Jews say of the Messiah (u), that he is , "a Mediator, God", a middle person between God and men. And they call him , "the Pillar of mediation" (w) or the middle Pillar; that is, the Mediator or Reconciler. And Philo (x) the Jew speaks of the word, as a "middle" person, and standing in the middle between the dead and the living, and between God and men. The Ethiopic version here renders it, "there is one elect of God"; which is one of the characters of the Messiah, Isa 42:1. (u) R. Albo, Sepher Ikkarim, orat 2. c. 28. (w) Sepher Jetzira, p. 126. (x) Quis rerum divin. Hares, p. 508, 509, 510.”

“Who will have all men to be saved - Because he wills the salvation of all men; therefore, he wills that all men should be prayed for. In the face of such a declaration, how can any Christian soul suppose that God ever unconditionally and eternally reprobated any man? Those who can believe so, one would suppose, can have little acquaintance either with the nature of God, or the bowels of Christ. And to come unto the knowledge of the truth - The truth - the Gospel of Christ, should be proclaimed to them; and it is the duty of all who know it, to diffuse it far and wide, and when it is made known, then it is the duty of those who hear it to acknowledge and receive it. This is the proper import of the original word, that they may come, εις επιγνωσιν αληθειας, to the acknowledgment of the truth - that they may receive it as the truth, and make it the rule of their faith, the model and director of their life and actions.”

“All men to be saved. They contradict this, and other places of the Scripture, as well as the tradition and doctrine of the Catholic Church, who teach that God willeth only the salvation of the predestinated, of the elect, and as they say, of the first-begotten only: and that he died only for them, and not for all mankind. But if it is the will of God that all and every one be saved, and no one resists, or can frustrate the will of the Almighty, whence comes it that every one is not saved? To understand and reconcile divers places in the holy Scriptures, we must needs distinguish in God a will that is absolute and effectual, accompanied with special graces and assistances, and with the gift of final perseverance, by which, through his pure mercy, he decreed to save the elect, without any prejudice to their free will and liberty; and a will, which by the order of Providence, is conditional, and this not a metaphorical and improper will only, but a true and proper will, by which he hath prepared and offered graces and means to all men, whereby they may work their salvation; and if they are not saved, it is by their own fault, by their not corresponding with the graces offered, it is because they resist the Holy Ghost. (Acts vii. 51.) If in this we meet with difficulties, which we cannot comprehend, the words of St. Paul, (Romans ix. 20.) O man, who art thou, who repliest against God? may be sufficient to make us work our salvation with fear and trembling. (Witham)”

“"Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [CHRYSOSTOM]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all. to come--They are not forced. unto the knowledge--Greek, "the full knowledge" or "recognition" (See on Co1 13:12; Phi 1:9). the truth--the saving truth as it is in, and by, Jesus (Joh 17:3, Joh 17:17).”