The prayer of the faithful for the salvation of unbelievers is acceptable to God precisely because it assists the fulfillment of this condition. The thought becomes stronger and stronger that, in commanding prayer for all people and for their authorities, the Apostle meant prayer for their salvation.
Only this thought fully corresponds to the present verses. Pray for the salvation of all, because this is acceptable to God, who desires all to be saved.
Even if this thought is not recognized exclusively, it must in every way be recognized as the second and chief thought alongside the first. The Apostle fixes attention on it above all.
Blessed Theodoret writes: "The divine Apostle commands prayers to be made for kings not only for this reason, that we may lead a quiet life, but also so that, having laid aside impiety, they may be trained in piety."
Oecumenius continues: "For to pray for all people, even for Greeks, that is, unbelievers, that they may be converted, is good and acceptable to God."
"What does this mean, that is, good and acceptable?" asks Chrysostom, and he answers: "It means that it is pleasing to God, and He desires that prayers be made for the salvation of all.
For He desires all men to be saved and to come to the knowledge of the truth. Therefore imitate God. If He desires all to be saved, desire the same yourself.
If you desire this, then pray for it, for it belongs to such people to pray. Do you see how the Apostle uses every means to persuade the soul that one must pray also for the pagans?
This, he says, is pleasing to God. Through this we become like Him, because we desire the same thing that He desires."
God the Savior desires all to be saved. Why, then, are not all saved, and why are not all being saved? Because God, who desires all to be saved, does not accomplish their salvation by His almighty power alone.
Rather, having arranged and offered to all the wondrous and only manner of salvation, He wills that all be saved by approaching this manner of salvation freely and using it reasonably.
Therefore, after saying, "God our Savior desires all to be saved," the Apostle added, "and to come to the knowledge of the truth," making the latter the condition of the former.
To come to the knowledge of the truth means to come to the recognition of the truth. "What truth? Namely, faith in Him" (Chrysostom). It is faith that there is no salvation except in the Lord Jesus Christ, as is immediately said (1 Tim 2:5).
The preaching went out into the world. Those who hear give heed, lay up what they have heard in their hearts, understand the truth, reach the decision to follow it, go, and are saved in the manner established by God.
This whole path is the path of free and rational volition, accompanied by grace, which strengthens its movements. Here, on the one hand, is the reason why not all are saved. On the other hand, here is the place for the influence of the faithful's prayer for unbelievers.
Not all are saved because not all heed the word of truth, not all incline toward it, and not all follow it. In a word, not all want it.
"If God desires all to be saved, why does what God wills not happen?" asks Oecumenius, and he answers: "Because they do not want it. For God does nothing here by compulsion."
We read something similar in Ambrosiaster: "If God, who is called almighty, desires all men to be saved, how is His will not fulfilled? God desires all men to be saved, but if they come to Him.
He does not desire this in such a way that even those unwilling are saved. He wills them to be saved if they themselves also will it.
As He deprives no one of salvation by His almighty power, so He saves no one by it against his will. A physician announces to the community that he is ready to heal all, but, of course, only if the sick come to him.
So here also, those who turn to the Physician of souls are saved. Salvation would not be true if it were given against the will. Nor could one rejoice in salvation received by compulsion, if such a thing were possible.
I do not even mention that here the one sick in spirit cannot receive spiritual healing unless he entrusts himself to its action with his whole soul. This is not bodily healing, but spiritual healing.
It brings no benefit either to those who doubt it or to those who do not want it. For faith, which gives salvation, if the soul does not receive it with all desire, not only brings no benefit, but even harms, serving for greater condemnation.
The grace of faith has power to pour saving medicine only into those who surrender themselves to it with their whole soul."
The influence of the faithful's prayer for the salvation of unbelievers has a place at every turn of the movement of free volition along the path of salvation, from first attention to the word of truth to the reception of salvation.
It influences the first attention to the gospel, the understanding of what the matter is, the inclination toward it, and the decision to follow it. How? This cannot be tangibly indicated.
Yet that it exists is suggested by the present passage. God, he says, is pleased when the faithful pray for the salvation of unbelievers, surely because this assists their salvation.
Since this salvation is conditioned by the knowledge of the truth, or the full reception of faith, free volition reaches it only after making several turns in its movement.
It is therefore evident that the faithful's prayer, which assists the salvation of unbelievers, influences the successful completion of all these turns of volition and finally the very reception of salvation.
The Holy Church believes this, expressing her faith by prayer for the catechumens, who are journeying toward the reception of salvation.
THEOSIS