On Church Assemblies: Prayer for All (1 Timothy 2:1–2)

The orders that St. Paul addresses here are the orders of the Church. Two subjects occupy the Apostle here: A) instructions regarding church assemblies (chapter 2) and: B) instructions regarding those chosen for the church clergy (1 Tim. 3:1–13).

a) Regarding church assemblies

Christians gather together in temples for prayer. The instruction concerns prayer, namely: a) for whom to pray (1 Tim. 2:1–7) and: b) what order to maintain in this (1 Tim. 2:8–15). These are the subjects that the condition of the Ephesian Christians required to be addressed.

A) For whom to pray in church assemblies? (1 Tim. 2:1–7)

The Apostle commands prayer: aa) for all people—even for the Gentiles, and among them especially for the authorities (verses 1–2); bb) the incentive for which prayer he sets forth as: α) “that we may lead a quiet and peaceable life” (verse 2) and: β) especially that this is pleasing to God, Who “desires all men to be saved and to come to the knowledge of the truth” (verses 3–7); as is evident: αα) from His institution of one mediation between Himself and all people, not excluding the Gentiles (verses 5–6); and: ββ) as this is confirmed by the appointment of a special Apostle for the calling of the Gentiles—St. Paul himself (verse 7).

Aa) For all people (1 Tim. 2:1, 2)

1 Tim. 2:1, 2. I urge therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all people, for the king and for all who are in authority.

“Therefore”—a concluding particle. Above he urged that St. Timothy should turn everyone away from empty talk and direct them toward a life in the spirit of faith with a pure conscience, assuring him that by acting thus he would wage his warfare well. Now he says: with these aims in view, do such and such.

Above all, he asks that care be taken for the proper conduct of prayers in the assemblies of the faithful. And in requiring this, the first thing he brings to attention is—for whom to pray—to pray for all people, including the unbelieving, and among them for the king and the authorities. — Why? Probably because this was the thing most needful to remind the Ephesians of: for the subject—prayer for all and for the authorities—though not unimportant, is not the primary one. Or perhaps such an order of prayer in church assemblies needed to be introduced and publicly declared to all, to counteract the widespread rumor spread by their enemies that Christians were misanthropists—as was evident from the fact that they shunned all people and human (pagan) customs, and that, meeting separately from others, they were plotting sedition. The Apostle therefore established as a rule that the Ephesians, and through them all Christians, when gathering for prayer, should above all pray for all people and for the authorities. After this, Christians could show everyone: “See how we are prescribed to pray, and judge whether we are misanthropists and agitators.” This order of prayer has been preserved in the Church to this day. Is it not at the direction of St. Paul?

“I urge”—a humble turn of speech that persuades but in no way diminishes the force of the legislation. This does not leave it to individual discretion whether to pray in this manner or another, if one should wish to do so. Such a mild form for urgent commands is observed also in ordinary social relationships.

“To make supplications, prayers, intercessions, and thanksgivings.” The last—“thanksgivings”—is distinguished from the others in its object, its feeling, and its word. As for the first three, they appear synonymous and were perhaps gathered together by St. Paul simply to express: pray in every way, pray with all your heart. So blessed Theophylact holds: “‘prayers, supplications, intercessions,’ as synonymous, were gathered by the Apostle to stir up the energy of prayer and to express, by insisting through these terms on one thing, the requirement to act without delay as he commands.” But the same blessed Theophylact then says: “Some, however, have been curious to find a distinction among these terms.” This was first done by blessed Theodoret, from whom he borrows the indication of the very marks of distinction.

One can see in these terms indications both of the various objects of prayer and of the qualities of prayer or the various states of the one praying. Thus “prayer,” δεησις,—from: δεω — by its object is “a petition for deliverance from what is grievous” (blessed Theodoret, blessed Theophylact)—that which causes grief, holds one in straits and extremity; and by the state of the one praying it is the feeling of need and want for the object of prayer, from which feeling the prayer itself is born; the absence of which makes the one praying an indifferent reciter of prayer, while its presence determines by its measure the measure of prayerful fervor. One who desires to pray must above all arm himself with this feeling and not approach prayer without it. — “Supplication,” προσευχη,—by its object is “the asking for good things” (blessed Theodoret, blessed Theophylact); and by the state of the one praying it is an impassioned prayer wrenched from the heart, giving rise to the offering of vows and readiness for every sacrifice, and in some cases accompanied by fasts, vigils, and other forms of self-denial. — “Intercession,” εντευξις, (from: εντυγχανω — to speak on behalf of someone before another)—is by its object an intercessory cry on behalf of others, with a complaint against visible and invisible enemies and an asking of help against them (blessed Theodoret, blessed Theophylact); and by the state of the one praying it is, on the one hand, a hopeful boldness before God, and on the other, an importunity in prayer, parabolically commanded also by the Saviour. According to St. John of the Ladder, an intercessory cry to God on behalf of others is fittingly taken up by the friends of God and consequently requires high moral perfection and great nearness to God; while importunity is not unseemly for anyone.

But the common element in all three of these is the asking of God for what is needful, whatever its kind; from which thanksgiving is directly distinguished, being directed customarily not toward hoped-for blessings but toward blessings already received, savored, and being savored. Basil the Great teaches that every prayer should begin with thanksgiving, assuring us that thanksgiving for blessings received intercedes more powerfully than any petition for the granting of new blessings. In the Apostle it is placed here after the petitions, perhaps so that, had it been placed before them, we might not think that for “all people” one should only petition and not also give thanks. The Apostle requires that we give thanks for others, in the conviction that nothing testifies so powerfully to our mutual love, enlivens it, and strengthens it as thanksgiving for blessings received by others. This is why he placed “thanksgiving” before: “for all people.”

“For all people”—for all people, not only the faithful but also the unbelieving. St. Chrysostom says with feeling regarding this: “Those who are initiated into the mysteries know how it is at our daily worship service, each day both morning and evening—how we offer prayer for the whole world. — The priest is as it were the common father of the whole universe; therefore it is fitting that he care for all, just as God cares for all, in Whose service he has been set. Accordingly the Apostle also commands prayer for all. — From this flow two good consequences: on the one hand, through this the hatred is dissolved which some harbor toward outsiders (those not belonging to the Church); for no one can harbor hostile feelings toward one for whom he makes supplication. On the other hand, those outsiders also become better—partly because prayers are offered for them (by the invisible influence of prayer), and partly because they, hearing that prayers are offered for them, lay aside their hardness toward us. For nothing so much promotes the success of teaching as to love and to be loved. Consider also what it meant for those who plotted against, struck, expelled, and killed the Christians—to hear that those who endured such sufferings offered diligent prayers to God for those who inflicted these sufferings on them! Do you see to what degree, in accordance with the Apostle’s desire, the Christian must stand above all? For just as love toward small children is not at all diminished even when the child, taken in one’s arms, strikes its father on the face; so we too must not diminish our love toward outsiders in the least, even if we endure blows from them. — ‘I urge,’ he says, ‘that… thanksgivings be made for all people.’ Because one must thank God also for the blessings sent to others—for example, that He ‘makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust’ (Matt. 5:45). Do you see that He unites and binds us to one another not only through prayer but also through thanksgiving? For one who is obliged to thank God for blessings sent to his neighbor is also obliged to love him and be favorably disposed toward him. — And if one must give thanks for what is sent to one’s neighbor, how much more for what happens with us ourselves, both in secret and according to our desire and against our will, and even for what seems unpleasant to us; for God arranges all things for our good.”

“For the king and for all who are in authority.” — “Those who are in authority”—not those who are in the hands of authority, that is, the subjects, but those who themselves hold power over others in their own hands, rulers of various ranks; των εν υπεροχη οντων,—those who are at a height, standing above others—likewise all of them, that is, of every rank. “Even if the kings (and the other authorities under them) are unbelieving, one must nonetheless pray for them: for at that time they were all such” (blessed Theophylact). “So also the Jews captive in Babylon wrote to those remaining in Judea that they should offer prayer for Nebuchadnezzar and his son Belshazzar” (blessed Theodoret). But why did the Apostle not say directly: for the king and for the authorities, but first said: for all people, and only then for the king together with the authorities? In order that no one should consider him a flatterer, speaking not because the truth of God requires it but out of some external deference. If he had first said: for the kings or for the kings alone, then perhaps someone would have suspected him of this. This would have cast an unfavorable shadow generally on his words (St. Chrysostom, blessed Theophylact).

Bb) The incentive for prayer (1 Tim. 2:2–7)

In praying for all, and especially for the authorities, what should one keep in mind, what should one wish for them? α) Peace and well-being, so that amid their peace we too may quietly advance in godliness and purity (verse 2). But since immediately following this the Apostle mentions the thing most pleasing to God—namely the salvation of all—he thereby suggests that in praying for the outward good of all, one must also pray: β) for their inner good, namely that all may come to know the one path of salvation and enter upon it, which is most pleasing to God (1 Tim. 2:3) (verses 3–7), as is evident: αα) from His institution of one mediation between Himself and all people—including the Gentiles (verses 5–6)—and as: ββ) is confirmed by the appointment of a special Apostle for the calling of the Gentiles, St. Paul himself (verse 7).

α) That we may lead a quiet and peaceable life (1 Tim. 2:2)

1 Tim. 2:2. That we may lead a quiet and peaceable life in all godliness and dignity.

This amounts directly to: pray for all and for the authorities, so that we may fare well. But how can we fare well if all do not fare well? Therefore one must see in these words a prayer for peace and well-being for all: that the authorities may have strength internally and possess means of protection for all from without; that, wielding power within, they may uphold justice, not give free rein to evildoers, and multiply the means of well-being (Ambrosiaster); and that the subjects, enjoying the order maintained by the authorities, may live peacefully and happily. When in this way all enjoy peace, then it will be possible for us too to live a peaceful and tranquil life. — Furthermore—since, when others around us are at peace, our own peace is not a necessary consequence but a contingency more or less probable—in placing our peace and tranquility in such close connection with prayer for all and for the authorities, does not the Apostle hint that prayer for them should also contain this point: dispose their hearts toward us, O Lord, so that, looking favorably upon us, they may not hinder us from living peacefully and tranquilly?

St. Chrysostom holds that the desire to forestall a possible perplexity among the faithful at the command to pray for unbelievers during the celebration of the sacraments prompted the Apostle to say these words. He says: “Since it was probable that the soul of a Christian, hearing this (to offer prayer for all), might fall into perplexity and not agree with this instruction—that during the celebration of the sacraments prayers must be offered for a pagan—see what he says and what advantages he proposes, in order that at least in this way he might incline them to accept his counsel. ‘That we may lead,’ he says, ‘a quiet and peaceable life’—that is, their salvation brings rest to us; just as also in the Epistle to the Romans, urging them to obey the rulers, he says: ‘not only because of wrath but also for the sake of conscience’ (Rom. 13:5); since God has appointed the authorities for the common good. For would it not be incongruous if we—when others go out on campaign and put on armor with the aim that we might remain safe—did not even offer prayers for those who face danger and bear the burden of military service? Therefore this is not at all flattery, but is done out of a requirement of justice. For if they did not escape danger and did not succeed in wars, then our affairs too would of necessity fall into confusion and disorder; then—after they had suffered defeat—we ourselves would have to go to war, or flee and wander everywhere. They constitute, he says, a kind of rampart set in front, guarding the peace of those dwelling within it.”

Did the Apostle not have in mind to make the exclusive object of prayer for all and for the King their conversion to the faith, so that, being thereby united in spirit, all might live tranquilly in peace and harmony, advancing in godliness and purity? With this thought the words that follow—“for this is good” and the rest—would be in complete accord. However, the apparent self-interest in the incentives for prayer—“that we may lead a quiet and peaceable life”—is entirely removed by the transformation of this quiet and tranquil life into a means for moral advancement: “in all godliness and dignity.” Peace and tranquility are the outward side; within, godliness and purity must reign. The Apostle desires the former for the sake of the latter. Behold—the image of a truly Christian society! When it does not turn its well-being to pleasures and every kind of self-indulgence in lusts, but to the flourishing of a life pleasing to God in godliness and purity. “Godliness,” guarding right faith, directs one toward God, compels one to please God, and teaches one to turn all things to the glory of God; purity demands purity of body from fleshly lusts and purity of soul from the passions of the soul. It is indicated by the Apostle with the word: σεμνοτης,—which denotes a life that is in all respects restrained, dispassionate, soberly dignified, and commanding general respect. Peaceful and tranquil life, according to the Apostle, receives its value only from the general spread of such virtues in society; for the sake of which it ought to be desirable and constitute an object of prayer. Blessed Theophylact writes: “These words (‘that we may live in godliness and purity’) the Apostle added because for many a life that is peaceful, undisturbed by conflicts, serves as an occasion for mere pleasures and mutual dissatisfactions, from which also arise false dogmas. ‘That we may live,’ he says, not in pleasures and mutual offenses, but: ‘in all godliness’—in all: not only in the purest orthodoxy, free from every heresy, but also in life according to the faith (for there is also ungodliness manifested in life, of which it is said: ‘They profess to know God, but’ by their ‘works they deny Him’ [cf.: Tit. 1:16]). Likewise: that we may live in all purity, σεμνοτητι,—means: let us live not only in abstinence from acts of fleshly lust, but in every virtue. Therefore, when we enjoy outward peace, we must also be at peace within, living in godliness and purity: for only in that case shall we truly live a life that is peaceful and tranquil. There are three kinds of conflicts that disturb peace: from the barbarians, from those who plot against us who live in the same place as we do, and from the passions that rise up against us from within. The conflict with the barbarians is ended by the vigilance and courage of the kings, whom we too must support with our prayers; the other two conflicts we must ourselves subdue—that which comes from those who hate us, by gentle yielding and prayers, as the prophet David gave the example, saying: ‘with those who hate peace I was peaceable’ (Ps. 119:6); and: ‘they spoke against me falsely, but I prayed’ (Ps. 108:4);—and that which rises up within us ourselves—with all the weapons of righteousness‘(the same also in St. Chrysostom). Only when one suppresses this inner conflict does outward tranquility also receive its full value. St. Chrysostom says:’What benefit will it bring you that the whole world enjoys peace, if you have a conflict within yourself? One must have this inner peace. If we have it, then nothing outward can do us harm. But if someone, when peace reigns without, is in turmoil within, then he is a most miserable man. — When our body rises against the soul, stirs up the fleshly passions against it, and within the soul itself there arises now anger, now envy—then it is impossible, without having put an end to this conflict, to taste the blessing of outward tranquility. Therefore the Apostle, having said: ‘that we may lead a quiet and peaceable life,’ did not stop there, but added: ‘in all godliness and purity’—in order to prompt the establishment of inner peace. For it is impossible to remain in godliness and purity if this peace is not established. For when inquisitive speculations shake our faith, what peace can there be? When the spirit of ungodliness disturbs us, what calm can there be?”

β) This is pleasing to God, Who desires all men to be saved (1 Tim. 2:3–7)