John Calvin Commentary 1 Timothy 2:1

"I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men;" — 1 Timothy 2:1 (ASV)

I exhort therefore. These exercises of godliness maintain and even strengthen us in the sincere worship and fear of God, and cherish the good conscience of which he had spoken. Not inappropriately does he use the word therefore to denote an inference, for these exhortations depend on the preceding commandment.

That, above all, prayers be made. First, he speaks of public prayers, which he enjoins to be offered not only for believers but for all mankind. Some might reason with themselves in this way: “Why should we be anxious about the salvation of unbelievers, with whom we have no connection? Is it not enough if we, who are brothers, pray for our brothers and commend to God the whole of His Church? For we have nothing to do with strangers.” Paul counters this perverse view and enjoins the Ephesians to include all men in their prayers, and not to limit them to the body of the Church.

What the difference is between three out of the four kinds Paul enumerates, I admit that I do not thoroughly understand. The view given by Augustine, who twists Paul’s words to mean ceremonial observances common at that time, is quite childish. A simpler explanation is given by those who think that “requests” are when we ask to be delivered from what is evil; “prayers,” when we desire to obtain something profitable; and “supplications,” when we lament before God injuries we have endured. Yet, for my own part, I do not make the distinction so ingeniously; or, at least, I prefer another way of distinguishing them.

Προσευχαὶ is the Greek word for every kind of prayer, and δεήσεις denotes those forms of petitions in which something definite is asked. In this way, the two words correspond to each other as genus and species. ᾿Εντεύξεις is the word commonly used by Paul to mean those prayers we offer for one another. The word used for it in the Latin Translation is “intercessiones,” intercessions. Yet Plato, in his second dialogue, titled Alcibiades, uses it in a different sense, to mean a definite petition offered by a person for himself; and in the inscription of the book itself, and in many passages, he clearly shows, as I have said, that προσευχὴ is a general term.

But not to dwell longer than is proper on a matter that is not essential, Paul, in my own opinion, simply enjoins that, whenever public prayers are offered, petitions and supplications should be made for all men, even for those who at present are not at all related to us. And yet this heaping up of words is not superfluous; but Paul appears to me to purposely join together three terms for the same purpose, in order to recommend more warmly, and urge more strongly, earnest and constant prayer. We know how sluggish we are in this religious duty; and therefore, we need not wonder if, to arouse us to it, the Holy Spirit, by the mouth of Paul, uses various encouragements.

And thanksgivings. As to this term, there is no obscurity; for, as he instructs us to make supplication to God for the salvation of unbelievers, so also to give thanks for their prosperity and success. That wonderful goodness which he shows every day, when he maketh his sun to rise on the good and the bad (Matthew 5:45), is worthy of being praised; and our love of our neighbor ought also to extend to those who are unworthy of it.