ArchivedCatholic heresy
1 Timothy 2:1
I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
[I exhort therefore, that, first of all] Prayer for the pardon of sin, and for obtaining necessary supplies of grace, and continual protection from God, with gratitude and thanksgiving for mercies already received, are duties which our sinful and dependent state renders absolutely necessary; and which should be chief in our view, and first of all performed. It is difficult to know the precise difference between the four words used here by the apostle. They are sometimes distinguished thus:
[Supplications] Deeeseis (NT:1162). Prayers for averting evils of every kind.
[Prayers] Proseuchas (NT:4335). Prayers for obtaining the good things, spiritual and temporal, which ourselves need.
[Intercessions] Enteuxeis (NT:1783). Prayers in behalf of others.
[Giving of thanks] Eucharistias (NT:2169). Praises to God, as the parent of all good, for all the blessings which we and others have received. It is probable that the apostle gives directions here for public worship; and that the words may be thus paraphrased: "Now, I exhort first of all that, in the public assemblies, deprecations of evils, and supplications for such good things as are necessary, and intercessions for their conversion, and thanksgiving for mercies, be offered in behalf of all men-for pagans as well as for Christians, and for enemies as well as for friends." See Macknight.
(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)
1 Timothy 2:2
For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
[For kings] As it is a positive maxim of Christianity to pray for all secular governors, so it has ever been the practice of Christians. When Cyprian defended himself before the Roman proconsul, he said: Hunc (Deum) deprecamur-pro nobis et pro omnibus hominibus; et pro incolumitate ipsorum Imperatorum. "We pray to God, not only for ourselves, but for all mankind; and particularly for the emperors."
Tertullian, in his Apology, is more particular: Oramus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quaecunque hominis et Caesaris vota sunt. Apol., cap. 30. "We pray for all the emperors, that God may grant them long life, a secure government, a prosperous family, vigorous troops, a faithful senate, an obedient people; that the whole world may be in peace; and that God may grant, both to Caesar and to every man, the accomplishment of their just desires."
So Origen: Euchometha tous basileis kai archontas meta tees basilikees dunameoos kai soophrona ton logismon echontas heuretheenai. Contra Celsus lib. 8: "We pray for kings and rulers, that with their royal authority they may be found possessing a wise and prudent mind." Indeed they prayed even for those by whom they were persecuted. If the state be not in safety, the individual cannot be secure; self-preservation, therefore, should lead men to pray for the government under which they live. Rebellions and insurrections seldom terminate even in political good; and even where the government is radically bad, revolutions themselves are most precarious and hazardous. They who wish such commotions would not be quiet under the most mild and benevolent government.
[That we may lead a quiet and peaceable life] We thus pray for the government that the public peace may be preserved. Good rulers have power to do much good; we pray that their authority may be ever preserved and well directed. Bad rulers have power to do much evil; we pray that they may be prevented from thus using their power. So that, whether the rulers be good or bad, prayer for them is the positive duty of all Christians; and the answer to their prayers, in either case, will be the means of their being enabled to lead a quiet and peaceable life by all godliness and honesty.
(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)
1 Timothy 2:3
For this is good and acceptable in the sight of God our Saviour;
[This is good and acceptable] Prayer for all legally constituted authorities is good in itself, because useful to ourselves and to the public at large, and it is acceptable in the sight of God our Saviour; and this is its highest sanction and its highest character: it is good; it is well pleasing to God.
(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)
1 Timothy 2:4
Who will have all men to be saved, and to come unto the knowledge of the truth.
[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, eis (NT:1519) epignoosin (NT:1922) aleetheias (NT:225), 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.
(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)
1 Timothy 2:5
For there is one God, and one mediator between God and men, the man Christ Jesus;
[There is one God] Who is the maker, governor, and preserver of all men, of every condition, and of every nation; and equally wills the salvation of all.
[And one mediator] The word mesitees (NT:3316), mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence, Suidas explains it by eireenopoios (NT:1518), a peace-maker. God was offended with the crimes of men; to restore them to his peace, Jesus Christ was incarnated; and being God and man, both God and men met in and were reconciled by him. But this reconciliation required a sacrifice on the part of the peace-maker or mediator; hence, what follows.
(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)
1 Timothy 2:6
Who gave himself a ransom for all, to be testified in due time.
[Who gave himself a ransom] The word lutron (NT:3083) signifies a ransom paid for the redemption of a captive; and antilutron (NT:487), the word used here, and applied to the death of Christ, signifies that ransom which consists in the exchange of one person for another, or the redemption of life by life; or, as Schleusner has expressed it in his translation of these words, Qui morte sua omnes liberavit a vitiositalis vi et paenis, a servitute quassi et miseria peccatorum. "He who by his death has redeemed all from the power and punishment of vice, from the slavery and misery of sinners." As God is the God and father of all (for there is but one God, 1 Tim 2:5), and Jesus Christ the mediator of all, so he gave himself a ransom for all; i.e., for all that God made, consequently for every human soul; unless we could suppose that there are human souls of which God is not the Creator; for the argument of the apostle is plainly this:
1. There is one God;
2. This God is the Creator of all;
3. He has made a revelation of his kindness to all;
4. He will have all men to be saved, and come unto the knowledge of the truth; and
5. He has provided a Mediator for all, who has given himself a ransom for all.
As surely as God has created all men, so surely has Jesus Christ died for all men. This is a truth which the nature and revelation of God unequivocally proclaim.
[To be testified in due time.] The original words, to (NT:3588) marturion (NT:3142) kairois (NT:2540) idiois (NT:2398), are not very clear, and have been understood variously. The most authentic copies of the printed Vulgate have simply, Testimonium temporibus suis; which CALMET translates: Rendant ainsi temoignage au tems marque; "Thus rendering testimony at the appointed time." Dr. MACKNIGHT thus. Of which the testimony is in its proper season. WAKEFIELD thus: "That testimony reserved to its proper time" ROSENMULLER: Haec est doctrina, temporibus suis reservata. "This is the doctrine which is reserved for its own times;" that is, adds he, quae suo tempore in omni terrarum orbe tradetur, "the doctrine which in its own time shall be delivered to all the inhabitants of the earth." Here he translates marturion (NT:3142), doctrine; and contends that this, not testimony, is its meaning, not only in this passage, but in 1 Cor 1:6; 2:1, etc.
Instead of marturion (NT:3142), testimony, one manuscript, Cod. Kk., 6:4, in the public library, Cambridge, has, musteerion (NT:3466), mystery; but this is not acknowledged by any other manuscript, nor by any version. In D*FG the whole clause is read thus: hou (NT:3739) to (NT:3588) marturion (NT:3142) kairois (NT:2540) idiois (NT:2398) edothee (NT:1325). The testimony of which was given in its own times. This is nearly the reading which was adopted in the first printed copies of the Vulgate. One of them now before me reads the passage thus: Cujus testimonium temporibus suis confirmatum est. The testimony of which is confirmed in its own times." This reading was adopted by Pope Sixtus V, in the famous edition published by him; but was corrected to the reading above, by Pope Clement VIII. And this was rendered literally by our first translator: Whos witnessinge is confermyd in his timis. This appears to be the apostle's meaning: Christ gave himself a ransom for all. This, in the times which seemed best to the divine wisdom, was to be testified to every nation, and people, and tongue. The apostles had begun this testimony; and, in the course of the divine economy, it has ever since been gradually promulgated and at present runs with a more rapid course than ever.
(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)
Pay Special attention to verse 5, which answers all your questions. There is ONE mediator Jesus Christ, this excludes Mary or any dead saint.
Since all you can do is run circles around one simple question I shall retire from this thread. You can't prove your point with any Scripture and you know it. That is why you are adding a private interpretation to instructions about prayer.
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