Thomas Aquinas Commentary 1 Timothy 2:1-6

"I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men; for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity. This is good and acceptable in the sight of God our Saviour; who would have all men to be saved, and come to the knowledge of the truth. For there is one God, one mediator also between God and men, [himself] man, Christ Jesus, who gave himself a ransom for all; the testimony [to be borne] in its own times;" — 1 Timothy 2:1-6 (ASV)

1. Previously, the Apostle taught Timothy how to form his people in the true faith. Here, he deals with matters pertaining to the faith’s worship—namely, prayers and ceremonies.

First, he presents the general doctrine on prayer. Second, he applies it to the specific situations of people, in the phrase, I will, therefore.

In the first part, he does three things:

• First, he distinguishes the various ways of praying.
• Second, he shows for whom we should pray, with the words, for all men.
• Third, he gives the reason, with the words, for this is good.

2. He says, therefore, since it is a fact that Christ came to save sinners: I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made. By this he shows that among all things necessary for the Christian life, the most important is prayer. Prayer is powerful against the dangers of temptation and helpful for making progress in what is good: the continual prayer of a just man avails much (James 5:16).

Therefore, he distinguishes prayer into four kinds: supplications, prayers, intercessions, and thanksgivings. The first three pertain to obtaining benefits, and the last one to benefits already received.

In asking for benefits, three things are required: first, that the one asking mention the reason why he should be heard; second, that the reason be sound; and third, that he conclude by stating the request. In our prayers, therefore, we should do as rhetoricians do, for they first conceive of a reason why they should be heeded. In the case of prayer, this reason is not our own merits but God’s mercy: it is not for our justifications that we present our prayers before your face, but for the multitude of your tender mercies (Daniel 9:18). This is achieved by the prayer called supplication, which is a plea made through sacred things, as when we say, "By your passion and cross, deliver us, O Lord."

After this reason has been conceived, we must reflect on the fact that this sacred thing is a cause of salvation. This is why prayer is required, which is the ascent of the mind to God: but as for me, my prayer is to you (Psalms 68:14). It is called prayer because it is, so to speak, the reason of the voice. The persuasions of rhetoricians are called prayers because they persuade, but this is done one way in their case and another way in our prayers to God. For we do not intend to bend God’s will, which is always ready to do good; rather, our heart is to be elevated to God in prayer.

Third are intercessions: let him ask in faith, nothing wavering (James 1:6).

Finally, for gifts received, there are thanksgivings: in all things give thanks (1 Thessalonians 5:18); in everything, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Philippians 4:6).

Hence we find this prayer in the Church: "Almighty and eternal God" (this is the ascent of the mind, which is called prayer), "who did grant such a favor to your Church" (this is the thanksgiving), "grant, we ask you" (this is the supplication).

In the Mass also, there is supplication up to the moment of consecrating the Body and Blood, because sacred things which give us the confidence to ask are brought to mind. In the mystery of consecration is prayer, because there is meditation on what Christ has done. From the consecration to the communion there are intercessions for the living, for the dead, and for oneself; and in the end there are thanksgivings.

Alternatively, these four refer to the four things we hope to obtain through prayer. Then supplications refer to the things that are difficult to obtain, such as the conversion of sinners; prayers refer to the times we implore help for converts to make progress; intercessions ask that rewards be given according to one’s merits; and for favors already received there are thanksgivings.

3. Then when he says, for all men, he shows for whom we should pray.

In regard to this he does two things:

• First, he shows that we should pray for everyone.
• Second, he mentions the fruit of prayer, with the words, that we may lead.

4. Regarding the first point, therefore, he says that we should pray for all men. The reason is that prayer is the spokesman for our desires, for by praying we give them voice. But charity requires that we desire good for all whom our charity extends: pray for one another that you may be saved (James 5:16).

For whom should we pray in particular? For kings and for all who are in high station: pray for the life of Nebuchadnezzar, the king of Babylon, and for the life of Balthasar his son . And the Apostle says: let every soul be subject to higher powers (Romans 13:1); be subject therefore to every human creature for God’s sake: whether it be to the king as excelling, or to governors as sent by him (1 Peter 2:13). Subjects, of course, ought to give their rulers something from their own resources.

5. The benefit of such subjection is that we thereby obtain our own good; hence he says, that we may lead a quiet and a peaceable life. In these two consists the peace of the world. The Church, of course, has its own peace, in which the world does not share, for there is no peace for the wicked. But there is another peace, which is common to both, and this the Church needs: seek the peace of the city to which I have caused you to be carried away captives (Jeremiah 29:7).

Earthly peace can be disturbed sometimes from within and sometimes from without: combats without; fears within (2 Corinthians 7:5). Regarding the first he says, that we may lead a quiet life; regarding the second, and a peaceable life.

And although earthly peace is shared by both the good and the wicked, the two do not use it in the same way. For the wicked use it for two purposes: to worship demons, because they attribute their prosperity to false gods; and to indulge in lewd actions, because in peaceful times the sins of the flesh abound: whereas they lived in a great war of ignorance, they call so many and so great evils peace . Holy men, on the other hand, use it properly, for they use it for the worship of God and for chaste actions; hence he says, in all piety and chastity: let us live soberly, and justly, and godly in this world (Titus 2:12).

6. Then when he says, for this is good, he gives the reasons for praying.

He does two things:

• First, he gives the reasons.
• Second, he proves something he had assumed, with the words, for there is one God.

Regarding the first point, he gives a reason from the nature of the work, and second, a reason on God's part, with the words, and acceptable.

7. He gives the reason from the nature of the work, because when something is good in itself, we should do it. Prayer for others is such a thing, because it is an act of charity. Therefore, he says, for this is good: it is good in the sight of your saints (Psalms 51:11).

8. It is also acceptable on God’s part: and acceptable in the sight of God. Then you shall accept the sacrifices of justice (Psalms 50:21), which can be offered only in charity. And he says, our Savior, because God alone saves: there is no savior besides me (Isaiah 43:11).

He proves that it is acceptable when he says, who wills that all men be saved, for as Scripture also says, God is not willing that anyone should perish (2 Peter 3:9).

But something contrary to this is found in the Psalms: he has done all things whatever he willed (Psalms 113:11). If this is so, then he saves everyone. But if you say that he does not, because man does not will it, then it seems that the Omnipotent is thwarted by a will that is not omnipotent.

The answer is that God's "willing" can refer either to the will of His good pleasure or to His signified will. By His signified will, He wills to save all, because He offers to all the precepts, counsels, and remedies required for salvation.

As to the will of His good pleasure, this is explained in four ways. First, it can be understood as a causal statement, as when God is said to do something because He causes others to do it: the Spirit asks for the saints (Romans 8:26), meaning, He causes them to ask. In this way, God wills all to be saved because He makes His saints will it. This type of willing should be found in the saints, because they do not know who are predestined and who are not.

Second, "all" can be applied to a limited number, meaning all who are saved, because no one is saved except through His will. This is like saying a certain teacher teaches all the boys of a city, because no one there is taught by anyone but him.

Third, "all" can be applied to all types of people but not to every individual of each type. This means no category of humanity is excluded from salvation, for while it was formerly offered only to the Jews, it is now offered to all.

Fourth, according to Damascene, this is understood to be about God's antecedent will, not His consequent will. Although in God’s will there is no "before" and "after," we can describe it as antecedent and consequent according to the order of the things willed. In this way, God's will can be considered in two ways: either in general and absolutely, or in particular and according to specific circumstances. The absolute and general consideration is seen as prior to the particular and relative one. Thus, the absolute will is, as it were, antecedent, while the will concerning a particular thing is consequent.

For example, a merchant, by his antecedent will, absolutely wills to save all his goods. But if he considers the immediate danger of his ship sinking, he no longer wills for all his goods to be saved but wills to throw some overboard to save the rest. This is his consequent will. Similarly, in God’s case, the salvation of all people, considered in itself, is desirable; this is what the Apostle means here, speaking of God's antecedent will. But when the good of justice and the punishment of sin are also considered, He does not will the salvation of all in this same way. This is His consequent will.

And he adds, and come to the knowledge of the truth, because salvation depends on knowing the truth: you shall know the truth, and the truth shall make you free (John 8:32).

9. Then, with the words for there is one God, he proves what he had said with three reasons: one from the nature of God, another from the work of Christ as man, and a third from the testimony of Christ’s witnesses.

He says, therefore, that it is obvious God wills all people to be saved, because there is one God who saves all: is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also: for there is one God who justifies circumcision by faith and uncircumcision through faith (Romans 3:29).

10. Then he gives the reason taken from the side of Christ as man, with the words, and one mediator of God and men, the man Christ Jesus. First, he proves his intent; second, he proposes a sign, with the words, who gave himself.

He says, therefore, there is one mediator of God and men, the man Christ Jesus. He is the mediator not of some people only, but of all; and this would not be true unless He willed all people to be saved. It can be said that Christ is a mediator who is like each of the extremes—God and man—inasmuch as He is both God and man. A mediator must have something in common with both extremes, which in this case are God and humanity.

However, because a mediator is distinct from both extremes, and the Son is not a different God from the Father, it is better to say that He is the mediator as man. As man, He shares something in common with both extremes. In God, there are justice and immortality; in humanity, there are injustice and mortality. There are, then, two possible intermediaries: one who possesses justice and mortality, and another who possesses immortality and injustice. The first is Christ; the second is the Devil.

Consequently, the Devil is a medium who keeps the extremes apart, because by injustice he separates us from God’s justice. But Christ is a medium who joins the extremes, because He is just and mortal, and by His death He joins us to the God of justice: he is the propitiation for our sins (1 John 2:2). This propitiation is efficacious for some but sufficient for all. The price of His blood is sufficient for the salvation of everyone, but because of the obstacle of sin, it takes effect only in the elect.