But these things are abundantly sufficient that the kinship which mutually1 binds the verses and gathers the whole discourse together may shine forth. For just as the particle γάρ, which Paul2—
—uses when writing, εἷς γὰρ θεός, εἷς καὶ μεσίτης, “for there is one God, and one mediator,” clearly shows that these things cohere with the preceding things in that relation which we call rational and by which a cause and principle are joined with their effects, so the things themselves subjected to the discourse demonstrate the same affinity and fellowship. And in very truth, in order that Paul may bring it about that prayers ought to be poured forth to God for3 all men and their salvation, he first seeks the cause from this4: that an office of charity of this kind ought to be regarded as both καλόν, excellent and honorable, and ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ, acceptable before God our Savior. But that he may illustrate this same thing more abundantly, explain more fully the force attached to the appellation Savior, and confirm more strongly the cause brought forward, he then adds5 concerning God, whom he had called Savior: ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, “who wills all men to be saved, to be imbued with knowledge of the truth, and to believe unto salvation.” But lest any shadow remain, and that it may be plainly and evidently known whence the universal salvific will ought to be derived, he finally6 adds: εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, “for there is one God, and one mediator of God and men, the man Christ Jesus.”
These things assuredly render this sense: “God therefore wills all men to be saved, all believing and imbued with knowledge of the truth, because there is one God the Father, who first instituted the universal order of salvation, and because there is one mediator, the man Christ Jesus, through whom he repaired and restored the universal order of salvation after it had been ruined and convulsed from its foundations.”