Exegetical and Hermeneutical Commentary of 1 Timothy 2:3
For this [is] good and acceptable in the sight of God our Savior;
3. For this is good and acceptable ] We should omit For; for the apparent abruptness compare Php 4:5, The Lord is at hand,’ 2Ti 4:18 (right reading), ‘The Lord will deliver me.’ The connexion by ‘this’ or ‘these’ occurs in every chapter of this epistle; cf. 1Ti 1:18; 1Ti 3:14; 1Ti 4:11; 1Ti 4:15; 1Ti 5:7; 1Ti 6:2. It is especially characteristic of St John. Cf. Joh 1:30; Joh 6:50; Joh 6:58; 1Jn 2:22; 1Jn 4:6; 1Jn 5:6; 1Jn 5:20.
good and acceptable ] Are taken best together with ‘in the sight of.’ Cf. a similar coupling and similar added clause in 1Ti 4:4.
God our Saviour ] Rather, our Saviour God, or ‘our saving God.’ The first of four places where this order is observed, Tit 1:3; Tit 2:10; Tit 3:4; here there is an obvious emphasis, as the thought of the next verse comes into view.
Fuente: The Cambridge Bible for Schools and Colleges
For this is good and acceptable – That is, it is good and acceptable to God that we should pray for all people. The reason is, that he desires their salvation, and hence it is agreeable to him that we should pray for it. If there were no provision made for their salvation, or if he was unwilling that they should be saved, it could not be agreeable to him that we should offer prayer for them.
Fuente: Albert Barnes’ Notes on the Bible
1Ti 2:3-4
In the sight of God our Saviour.
The Saviour God
Prayer is not everything, but it is good. Effort is not everything, but it is good. Fervent prayer and earnest work, blended in a good mans experience, become means of grace in no small degree.
I. Let us think, by way of preparing our minds for this broad truth, of the title chosen by our apostle–God our Saviour, or our Saviour God. It is the good pleasure of God as the Saviour, that is uppermost in his mind. The intercessions of the Church as well as the intercessions of the Christ, are but the outgrowth of a Divine purpose, a saving purpose. Surely here is abundant proof, that whatever may be said of mediation, it cannot be an intervention by a third party between a guilty world and a holy Creator. Surely, also, we ought to look upon redemption as having its spring and source in an unsolicited love of the Divine heart. It would have been well had there been more use made of this beautiful phrase, God our Saviour, and less of God the Sovereign, which is not a Scriptural one. When the lost are found, they are found through the mercy of God our Saviour.
II. Then let us observe, that if there be any meaning in words, here is also a divine preference disclosed to us; yes, and more than a preference, an energy going forth in order to attain the object of that preference who willeth that all men should be saved. It is not that, of the two, He would rather men should be saved than that they should be lost. This would be a poor and pitiful rendering of the teaching here conveyed to us. Nor is it that there is a sentimental preference; this again might be very unpractical in its results. Many people are conscious of decided preferences, but the preferences are not thrown into their wills. God willeth. Oh that is a strong will of God. He willeth, and lo, the creation became a fact. Are you afraid to allow that there is a strong will–the will of God our Saviour, behind all the acts and processes of Redemption? You say that a purpose may be thwarted and a preference crossed. Yes, yes, but dont let this beguile you into any loss of comfort which these words ought to bring you. Especially let them not rob you of any conviction about the absolute and irreversible favourableness of God to your personal, your present, and your future salvation.
III. The breadth and grandeur of this statement my startle us. But what will familiarity with it do for us? Oh, says one, it will not do to speak it out too boldly. Men will grow daring in their sins; and they will come to believe that if love be indeed almighty and all-embracing, they may do just as they like, and all will be right at last. Do you not see, however, that, though our apostle entertained this conviction, he saw that all men needed to be prayed for and laboured for? He who is our Saviour God wills that all should be saved; therefore it is good and acceptable in His sight that we should pray for all without distinction, h true prayer becomes a purpose. He who prays for what God loves and wishes, must come to love what God loves; else his prayer is not a true prayer. Why was the Cross planted? Not that the good might be strengthened in their goodness, but that the bad might be assured there was a means whereby they might be recovered. The salvation of Christ is not simply a protection of virtuous men, but a recovery of the vicious; not simply an incentive to continuance in well-doing, but a restoration from evil-doing. What that salvation is, at which our apostle glances, you must look elsewhere to find. If he says, knowledge of the truth, do not think that this requires a vast deal of learning to reach. Do not suppose that mere opinion, or Scripture knowledge even, is what he means. He means, that associated with salvation is a true knowledge, a true recognition of God as the Saviour. The false lie gives place to the true knowledge: there is nothing more than this in the phrase. You have believed Satans lie, now believe Gods truth. Salvation, again–do you ask what it is? It is a renewed moral energy–the power to do right, the strength to overcome evil. It is safety when the enemy may tempt or taunt. It is eternal life in Christ. It is to have God dwelling with, in us–the assurance of victory. (G. J. Proctor.)
The Saviour–God
The first name by which the great infinite Being was known to His creatures was that of the Maker of the world; but unless sin had entered into the creation, He could not have been known by the name of God the Saviour. The text says, it is His will, even our salvation. The good, the wise, the gracious will of our God and Maker is our salvation, and His will is the motive of all His actions.
I. The apostle remarks, that there is one God. It has been said that the idea of eternity and the idea of a God are too much for us to meddle with. It is not too much to meddle with, but too much fully to understand. One God, one eternal Jehovah, who is above all, and over all, and in all, the only One depending upon none, and derived nor proceeding from none.
II. The second thing in the text is, that there is one mediator. Here an interesting scene presents itself to our view. Three parties, God on the one hand, man on the other, and a Mediator, coming, mediating and acting between these two parties at difference, to bring them into union. Now, in order to be qualified to act between both, he must be acquainted with the nature, sentiments, and feelings of both. Agreeably to this, Jesus is revealed as truly and properly God, and therefore He has the same names given to Him, the same attributes ascribed to Him. Nor are we to confine His mediation to the days after His appearance in the flesh; He was the one Mediator from the beginning of the Creation. It was through faith in the seed of the woman who was to appear in the fulness of time to take away sin by the sacrifice of Himself that Adam and Enoch, Noah, Abraham, and all the fathers, entered into glory. He, as the alone Mediator, does and will continue to mediate until the whole scheme of mercy be completed. There is one God and one Mediator, the man Christ Jesus. Who will have all men to be saved, and come to the knowledge of the truth This implies that the truth must be revealed, or made known. But how is the truth to be made known for its acknowledgment and belief? God does not, as it is asserted in the Apocrypha, take a prophet by the hair of the head, and place him where his work awaits him; the truth is made known by the use of ordinary means. Now, let us consider the present state of human means. The progress of science and the perfection of navigation have opened up the possibility of sending the truth to every land to be acknowledged and received. Many motives might be urged. What Christ has done for you calls upon you to do something for promoting His interest in the world. The value that you yourselves put upon the salvation of your souls should induce you to send the truth to others. (A. Clarke, D. D.)
Our Saviour
God is our Saviour.
1. He is a seeking Saviour. Were a king to enter a city he would expect and receive honour and applause. But the world would be astonished if instead of asking to be shown the principal buildings of the city, the king were to say to the mayor, Now let me go to your poor men and women who need my kingly help and sympathy: it gives me no pleasure to look on your splendour while I know your back slums are crowded with the miserable and degraded. Ah, no king ever did this except the One who was crowned with thorns, and whose throne was a cross.
2. God is a gracious Saviour. He not only loves His friends, but He dies to save His enemies.
3. God is a truthful Saviour. His word may be relied on. No man yet, so far as I have been able to learn, ever trusted God and was lost.
4. He is a loving Saviour. A mother who has a crippled child, from whom all other people draw away and shudder because of its distorted face, will hug her babe to her breast and rejoice because she has love for it. Now, like a mother, God is our loving Saviour, not because there is anything good in us, but because His heart contains love for us.
5. The Lord is a powerful Saviour.
6. God is our present Saviour. He saves now.
7. God is our everlasting Saviour. If He were not able to keep us I should doubt, and you would fear; but we rejoice to know that God is our ever lasting Saviour. (W. Birch.)
Who will have all men to be saved.
God would have all men to be saved
Benevolence is a distinguishing feature of the gospel, which bears an aspect of mildness and compassion to every man. And it transfuses its spirit into the hearts of all who understand it, and submit to its influence. This disposition is founded upon two great principles which are recognized by Christianity–that we are all the children of an equal, creating love; and all redeemed by the same Divine sacrifice.
I. To the appellation given by the apostle to gospel–it is the truth. The unhesitating manner in which the founders of Christianity apply this epithet to the religious system they were charged to unfold to the world is a circumstance not to be passed over in silence. Had they been conscious of the absence of inspiration, and that the Christian code of doctrine had been an invention of their own, it would have been insufferable arrogance in them to have dignified it with the appellation of the truth. They knew that this system was the truth, because they knew that it came from God. The heathen sages had reason which was dark and beclouded, because it was only the reason of fallen creatures. The apostles had revelation, the mind of the Spirit, who searches the deep things of God. The gospel which they preached had the evidence of the old revelation of the law; for its principles were seen pictured in the hieroglyphics of the tabernacle. It had the evidence of the prophets; for they had jointly testified of Christ, His sufferings, His glory, His doctrines, in language of easy interpretation. They had the evidence of miracles wrought by Jesus Himself, in confirmation of His mission, and which they themselves had seen. But by designating the gospel the truth, the apostle not only proclaims its divinity, and consequent in fallibility, but also calls the attention of men to it as a system of the utmost importance to them, and bound up with their best interests. It is represented in the text as truth which relates to salvation. God willeth all men to be saved by coming to the knowledge of the truth. It is this circumstance which strikes so deep an interest to our religion, and distinguishes it as the truth, by way of eminence. All truth is not interesting to man; or, at least, every other truth is but partially so. It shows us the true propitiation–the blood of a divine sacrifice. It exhibits the terms of mans acceptance–his deep humiliation of soul, and his faith in the merits and intercession of the appointed Redeemer. It has promises for mans encouragement, warnings for his caution, precepts for his direction. It proclaims him immortal; teaches him that he is on his trial; sets before him the solemnities of the general judgment; and carries his hopes and fears into their highest exercise, and renders them of the best possible service to him, by opening to him the penalties of eternal destruction, and the glories of endless felicity. H. We observe in the text, that the knowledge of this truth is connected with salvation, as a means to an end; and connected, too, by no less an authority than the will of God. He that willeth all men to be saved willeth them also to come to the knowledge of the truth; and from this the inference is irresistible, that the knowledge of the truth is essential to salvation. This subject deserves our serious attention; and there are two questions which arise out of it–What degree of that truth is necessary to be known in order to salvation; and how it must be known. The first question presents a point of necessary discussion; because if it were meant that, before a person could be saved, he should have a complete and accurate knowledge of all the truths of the gospel, every one would be excluded from the benefit. The truths revealed are the revelations of an infinite mind, and partake of its infinity. They relate to spiritual operations, of which we know little; and to a future state, of which we practically know nothing. For this reason the gospel must ever present something more to be known, as well as to be experienced; and it is to be the subject of development for ever. This is its perfection. But there are considerations which prove that a perfect knowledge of every part of the truth is not essential to mere salvation. Hence it is that divines have divided the truths of the gospel into two classes–those which are essential, and those which are nonessential. The distinction is just. There are truths which it is necessary we should know in order that we may be saved. The best way of determining what is essential for us to know, is to consider what is essential to faith. It is said, He that believeth and is baptized shall be saved. Whatever, therefore, is essential for us to know, in order that we may believe, must be essential for us to know, in order that we may be saved. In order to faith we must know the purity of the Divine law in such a degree as shall convince us that we have violated it, and incurred the penalty of its maledictory sanction. We must know our inability to make atonement; for without this the undertaking of Christ is vain in respect to us. We must know so much of the evidence of Christs mission as to receive Him as the divinely appointed Redeemer. We must know His meritorious death to be so satisfactory to the offended Deity, that for the sake of that He will impute our faith for justification. We must know the provisions made in the promises for supplying us with the help of the Holy Spirit for the renewing of our nature, and the support and comfort of our minds; and we must know the precepts of the gospel law, by which our minds and lives may be regulated according to the will of God. This knowledge is necessary for mere salvation: but we are far from saying that a higher degree of knowledge is useless. A higher degree of knowledge is, indeed, necessary in order to a confirmed faith; to enable us to meet and answer the objections by which we may be assailed; to qualify us to instruct the ignorant; to be a means of carrying us up to high attainments in religion; and to prepare us for extensive usefulness in the Church. The second question, how the truth must be known, in order that we may be saved, seems to be answered in the phrase, come to the knowledge of the truth. This knowledge supposes curiosity to know the truth. It is lamentable that there is so little of this amongst men. In many instances truth is never thought of. This knowledge supposes the admission of truth into the understanding, and its influence upon the practice. Some men shrink back from this knowledge. They will not come to the light lest their deeds should be reproved. Whatever it cost us, we must know the truth, that we may walk by it, and be saved by its instrumentality.
III. The text presents us with an interesting view of the connection of the Divine will with the salvation of man. Who will have all men to be saved.
1. The object of this will is the salvation of man. This has already been alluded to, but deserves a more distinct consideration. It is this which so gloriously displays the benevolence of God by the gospel.
2. That in the same sense He willeth all men to be saved. That this is Scripture doctrine, and that the word all is to be taken in its most extensive sense, scarcely any other argument is necessary to prove than that of the apostle in the context. It is a feeble criticism to say that the apostle meant by the expression, all men, all ranks of men; for that is the same thing. All ranks of men are all men (2Co 5:14-15). Here the remedy is declared to be as extensive as the disease.
3. The mode in which the Divine will is connected with human salvation remains to be considered. It is a natural question, If God willeth all men to be saved, why is it that any perish? The answer is, If God willeth to save men by overcoming their wills by His omnipotent influence, all men must be saved; but He wills to save them according to the nature which He has given them; and we have the evidence of His Word, and of our own consciousness, that His will is a resistible will, and that His willing us to be saved does not effect our salvation without a corresponding determination of our own will. The principal opinions on this subject are these. Some persons have considered man, when under the gracious influence of God exerted upon him in order to his salvation, as wholly passive, and carried by irresistible force into a new condition. But if this be the case, then man is a machine. Another opinion therefore is, that the will is necessarily influenced in its determinations by motives of good and evil discovered to the understanding; and that in the case of those who are saved, such motives as must command the assent of the will are impressed by God upon the mind; and thus it is supposed that the person so operated upon is infallibly brought into a state of salvation without any violence to his free agency. If, however, God willeth all men to be saved, and proceeded in this way to the execution of His purpose, their salvation would be as certain as if they were machines. The doctrine is the same, though cloaked with a metaphysical garb. The opposite extreme to these opinions is, that man has a natural power to discern the right, and to choose it, independent of a Divine agency exerted upon his mind. Had man been left without any supernatural aids, he must have been as blind to discern what is good as he was unable to choose it. The plain facts before us, then, are, God willeth our salvation; He has appointed effectual means to this end; He has given us all the power to use these means; and to the use of them lie has promised His blessing. Whether we will actually come to the knowledge of the truth, or not, is left ultimately with ourselves; but whether we will hear the voice of God, or whether we will forbear, we have motives, exhortations, promises; all that can move upon our fear, our love, our interest. To apply these motives is a part of our ministry. We are made ambassadors for Christ to persuade you to be reconciled to God. (R. Watson.)
All men to be saved
This large thought comes in primarily as an argument and a measure of intercessory prayer. It is one of the reasons that St. Paul gives why, first of all, supplications, prayers, intercessions, giving of thanks, should be made for all men. The first reason is his own individual case–he himself was the monument of the power of intercession, when, with his dying lips, St. Stephen prayed for him as one of his murderers. The text is the second reason–Pray for all, for God loves all. Pray for persecuting kings–pray for Nero–for God wills the salvation of all. We are never so safe as when we are taking great views of God. Most of our sins and troubles are from having narrow previsions, which limit the Holy One of Israel. It is not a merely future tense, but it is the expression of the Divine wish and intention, which are to be the same for ever, whatever man may do to frustrate it–who wills that all men should be saved. But the great point to which I wish to draw your consideration is, the Catholicity of the salvation which God wills and presents to man. That magnificent all–who can reduce it?–all to be saved. Has not God plainly shown you that He wishes you to be saved? Has not He so drawn, chastened, so converted, so held, so protected, so borne with you, so blessed you, that He has given the most unmistakable evidence that He would have you to be saved? And did you ever meet with the man who could tell you the contrary, of his own experience? It is remarkable, in the Old Testament, how often God is called, the God of the whole earth. And David, probably in prophecy, loves the expression, The King of all the earth. But if you ask me, more logically, Why it is that I believe that God wills the salvation of all His creatures? I answer–I find it in the congruity of all things. I find it in the law which must regulate the mind of a great Creator. I find it in the Fatherly character of God, and the tender mercies that are over all His works. I find it in the immensity of the gift of His own Son, that blood is an equivalent, and much more to the sins of the whole world. I find it in the imagery of the Bible, which suits every land, and in those provisions of His grace, which are accommodated to the minds of the inhabitants of every clime. I find it in the free flowings of that Spirit, like the four winds of heaven, I will pour it upon all flesh. If God wills the salvation of all men, why are not all saved? For who can resist His will? If God willed the salvation of all His creatures, He willed also that the world which He had made should be a world of discipline and probation. Therefore He willed that the will of every living mar should be free–for this is an essential condition of probation. But what shall we say respecting the heathen? They have not even the knowledge. But why? God willed them to have it, and made the most express provision that they might have it; for He laid it upon every soul that should ever know Him, and made it almost a condition of His presence in that soul, that it should impart again that knowledge to another. And this commission He gave to His whole Church. Am I to say then that, because, through my neglect, and selfishness, all men are not saved, and brought to the knowledge of the truth, therefore God did not will it? (J. Vaughan, M. A.)
Redemption universal
Let us go simply into these two investigations, what is pre-supposed of all men when we are bidden, as we are, in our text to pray for all men? and, secondly, when we are bidden, as we equally are, in our text to give thanks for all men.
I. Now it can scarcely have escaped your attention that there is in our text an accumulation of phrase which must prevent our thinking that any prayer, except the largest and most urgent, will come up to the scope of the apostles exhortation. These words forbid our thinking that St. Paul simply requires that we should be, in general terms, the well-wishers of mankind. Had his discourse referred exclusively to the household of faith, he could not have used more unrestricted language, nor sent us to our knees with a broader view of the blessings to be sought for in our wrestlings with God. We just wish by these means to show at the outset the wrongness of the opinion that we are only bidden to solicit for the mass of our fellow-men the common mercies of existence, that we may reserve petitions which have to do with Gods nobler gifts for our pleadings on behalf of a select company of mankind. If you consider prayer attentively, whether it be for ourselves or for others, you must regard it as the most wonderful act which can ever be attempted by a fallen creature. We shall not hesitate to say that so long as the scheme of our redemption is kept out of sight, prayer is nothing but a great proof of human ignorance. There is a great deal taken for granted in prayer. When I pray, I assume that an access has been opened for me to the Father; I assume, that in spite of my apostasy, born though I have been in sin and cradled in corruption, Gods compassions towards me may not be shut up nor alienated. I assume that some amazing corrective, as it were, must have been applied to human guiltiness, so that the pollution which naturally and necessarily clings to the fallen, is no hindrance to free admission to an audience of Him who is of purer eyes than to look unmoved upon iniquity. And how can I assume all this, unless I bring within my contemplations the mysteries of redemption, and, making my appeal to the wondrous achievement which Christ hath effected on my behalf, fetch from that an assurance that there lies no barrier between myself and the Lord? The whole work of human reconciliation is gathered into Gods permitting prayer. The globe was convulsed and shaken to its very centre before it could become a platform on which man might kneel. It is a truth sufficiently simple to commend itself to every capacity, that if prayer is literally based upon redemption, then all who can be rightly the subjects of prayer must be strictly the subjects of redemption. I cannot pray for a man whom I know to have never been redeemed–a man for whom Christ Jesus did not die. Can I ask God to have mercy on that mans soul? Such is the use that we would make of the exhortation of our text. We infer from it the grand doctrine of Christianity, even that of Christs having died for the whole world; and lest it should be thought that this inference is in any degree far fetched, we will just show you how St. Paul supports or authorizes his exhortation. You observe that the announced reason that all should be prayed for is that God is willing that all should be saved; and if God wills that all should be saved, assuredly all must have been put into a salvable state; in other words, all must have been redeemed by the precious blood of Christ. It does not fall within the scope of our argument to examine into the mystery of Gods willing the salvation of all, when it is certain that nothing more than a remnant shall be saved. The character given to the living God–and who doubts that at the root of true religion lies the character of God?–the character given by St. Paul of the living God is that He is the Saviour of all men, especially of those who believe. In this same sense–for He is not spoken of as a different kind of Saviour, in the different senses, but as the same in kind though different in degree–in the same sense that God is especially the Saviour of believers, He is generally the Saviour of all men. This is St. Pauls statement; and if the living God is the Saviour generally of all in that very sense in which He is especially the Saviour of believers, then beyond question all must have been redeemed by Him; for redemption is that incipient form of salvation which may be common to all, and yet applied effectually only to some, O blessed Saviour, Thou didst take upon Thyself our nature, and didst ransom that nature, and therefore didst place within the reach of all who are born of this nature the choice things of forgiveness and acceptance; therefore is it that our prayers may, and must, go up to the mercy-seat on behalf of all; all shall be the subjects of our petition, for all are the objects of redemption; and we may now acknowledge and appreciate the justice of the ample terms in which the text is expressed: I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men.
II. We turn now to the second question–what is pre-supposed in regard of all men, when we are bidden, as we further are, to give thanks for all men? You will observe at once that thanksgiving must assume the existence of benefit. If I am to give thanks for all men, it is clear that I must be acquainted with some manifestation of kindness towards all, which may justly summon forth my praise on their account. But if we were guilty of an exaggeration in designating prayer as a giant act, we fall into no over-wrought statement if we apply such an epithet to the thanking God for our creation. Conscious to myself of the struggles within me of a principle which can never be extinguished, never be mastered by any process of decay, knowing that the present scene, whatever its cares or its joys, is but the first stage of an unlimited career along which I am appointed to pass–shall I praise God for having endowed me with existence, unless I have assurance that it is not impossible for me to secure myself happiness throughout the infinity of my being? Shall I thank God for the capacity of being miserable, unspeakably miserable, throughout unnumbered ages? I cannot do this. I cannot praise God for the bright sunshine that must light me to the dungeon; I cannot praise God for the breeze that must waft me to the whirlpool; I cannot praise God for the food that must nourish me for the rack! Life, the present life, that single throb, that lonely beat–can I praise God for this, if it must unavoidably usher me into a sphere of wretchedness whose circumference cannot be reached, or turn me adrift on an ocean of fire without a shore, or consign me to that mysterious death which consists in the being for ever dying, that wondrous immortality of being restored as fast as consumed and consumed as fast as restored? Better, oh! infinitely better for me if I had never been born, I cannot praise God for this. Creation can be no more a blessing than annihilation if I am not a redeemed man; it is this, and this alone, for which you require me to praise God. If I am a redeemed man it is possible that I may be saved; if I am not a redeemed man, then, so far as is revealed, it is impossible. As far as we know from the Bible it is impossible that any man shall be saved for whom Christ did not die. And how then can I give God thanks for all men, unless I believe that Christ died for all men? Shall I praise Him for the creation of others though I cannot praise Him for my own? Shall I sweep the harp strings, and bring out the melodies of gratitude, because God has so dealt with tens of thousands of my fellow-men; that if He had dealt in like manner with myself, I should have worn sackcloth and gone all my days in inconsolable mourning? No! I cannot thank God for all men except on the noble principle that Christ has redeemed all men. Creation is a blessing if connected with redemption, but not dissociated from it. Thus, as we trust, we have sufficiently shown you that the universal redemption of mankind is pre-supposed when we are bidden to pray for all, and when we are bidden to give thanks for all. Our two topics may, therefore, be considered as sufficiently discussed, and it only remains to bid you strive to obey in your practice the exhortation of which we have shown you the propriety. (H. Melvill, B. D.)
Knowledge of the truth.–
Salvation by knowing the truth
I. It is by a knowledge of the truth that men are saved. Observe that stress is laid upon the article: it is the truth and not every truth. Though it is a good thing to know the truth about anything, and we ought not to be satisfied to take up with a falsehood upon any point, yet it is not every truth that will save us. We are not saved by knowing any one theological truth we may choose to think of, for there are some theological truths which are comparatively of inferior value. They are not vital or essential, and a man may know them and yet may not be saved. It is the truth which saves. Jesus Christ is the Truth: the whole testimony of God about Christ is the truth. This knowledge of the grand facts which are here called the truth saves men, and we will notice its mode of operation.
1. Very often it begins its work in a man by arousing him, and thus it saves him from carelessness. Perhaps he heard a sermon, or read a tract, or had a practical word addressed to him by some Christian friend, and he found out enough to know that he that believeth not is condemned already, because he hath not believed on the Son of God. That startled him. God is angry with the wicked every day–that amazed him. He had not thought of it, perhaps had not known it, but when he did know it, he could rest no longer.
2. The truth is useful to a man in another way: it saves him from prejudice. Often when men are awakened to know something about the wrath of God, they begin to plunge about to discover divers methods by which they may escape from that wrath. Consulting, first of all, with themselves, they think that if they reform–give up their grosser sins, and if they can join with religious people, they will make it all right. They have done all that they judged right and attended to all that they were told, Suddenly, by God s grace, they come to a knowledge of another truth, and that is that by the deeds of the law there shall no flesh be justified in the sight of God. They discover that salvation is not by works of the law or by ceremonies, and that if any man be under the law he is also under the curse.
3. Moreover, it often happens that a knowledge of the truth stands a man in good stead for another purpose: it saves him from despair.
4. A knowledge of the truth shows a man his personal need of being saved.
5. A knowledge of the truth reveals the atonement by which we are saved: a knowledge of the truth shows us what that faith is by which the atonement becomes avail able for us: a knowledge of the truth teaches us that faith is the simple act of trusting, that it is not an action of which man may boast.
II. A mere notional knowledge or a dry doctrinal knowledge is of no avail. We must know the truth in a very different way from that. How are we to know it, then?
1. Well, we are to know it by a believing knowledge. You do not know a thing unless you believe it to be really so.
2. In addition to this, your knowledge, if it becomes believing knowledge, must be a personal knowledge–a persuasion that it is true in reference to yourself.
3. But this must be a powerful knowledge, by which I mean that it must operate in and upon your mind. A man is told that his house is on fire. I will suppose that standing here I held up a telegram, and said, My friend, is your name so-and-so? Yes. Well, your house is on fire. He knows the fact, does he not? Yes, but he sits quite still. Now, my impression is about that good brother, that he does not know, for he does not believe it.
4. This knowledge when it comes really to save the soul is what we call experimental knowledge–knowledge acquired according to the exhortation of the Psalmist, Oh, taste and see that the Lord is good–acquired by tasting. I am now going to draw two inferences which are to be practical. The first one is this: in regard to you that are seeking salvation. Does not the text show you that it is very possible that the reason why you have not found salvation is because you do not know the truth? Hence, I do most earnestly entreat the many of you young people who cannot get rest to be very diligent searchers of your Bibles. The last inference is for you who desire to save sinners. You must bring the truth before them when you want to bring them to Jesus Christ. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To pray for all, as well our enemies as our friends, especially for princes, and such as are in places of magistracy and authority, is
good, being according to the will and commandment of God, and acceptable to God, as all acts of obedience to his will are. The word Saviour may either be understood with reference to the Divine Being, God being our Preserver, who maketh his sun to shine and his rain to fall upon the just and unjust, Mat 5:45, which our Saviour brings as an argument to enforce his precept of love to our enemies; or with a special reference to Christ, to whom the title of Saviour, with reference to eternal salvation, more strictly belongs, who also by his death, when we were enemies reconciled us to God: so that such a charitable office must be acceptable to God, because in doing it we both show ourselves the children of our heavenly Father, and also the followers of Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. thispraying for all men.
in the sight of Godnotmerely before men, as if it were their favor that we sought(2Co 8:21).
our Savioura titleappropriate to the matter in hand. He who is “our Saviour”is willing that all should be saved (1Ti 2:4;Rom 5:18); therefore we shouldmeet the will of God in behalf of others, by praying for thesalvation of all men. More would be converted if we would pray more.He has actually saved us who believe, being “ourSaviour.” He is willing that all should be saved, even those whodo not as yet believe, if they will believe (compare 1Ti 4:10;Tit 2:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For this is good and acceptable in the sight of God our Saviour. Not only to live peaceably and quietly under the government men are, since that is the ordination of God, and to live soberly, righteously, and godly, which his grace teaches; but to pray for all sorts of men, and for those who are set in the highest place of government, even though enemies and persecutors: this is good in itself, and in the sight of an omniscient God, who sees not as man seeth; and it is acceptable unto him through Jesus Christ, by whom every sacrifice of prayer or praise is so; for by God our Saviour is meant God the Father, who is the Saviour of all men, in a way of providence, and the Saviour of all the elect in a way of special grace; [See comments on 1Ti 2:1].
Fuente: John Gill’s Exposition of the Entire Bible
Acceptable (). Late verbal adjective from . In inscriptions and papyri. In N.T. only here and 5:4.
Fuente: Robertson’s Word Pictures in the New Testament
Acceptable [] Past o. Compare ajpodoch acceptation, ch. 1 15, and Paul ‘s eujrosdektov acceptable, Rom 14:16, 31; 2Co 6:2; 2Co 7:12.
Fuente: Vincent’s Word Studies in the New Testament
1) “For this is good and acceptable” (touto kalon kai apodekton) “This is (outwardly) good and acceptable,” meaning fitting and proper, as becomes one who renders to Caesar the things that are Caesar’s and to God the things that are God’s,” Mat 22:21.
2) “In the sight of God our Saviour” (enopion tou soteros hemon theou) “Before or in the face of our Savior (the Savior of us) God.” God is the originator of our salvation – God the Father, Tit 2:11; God the Father thought it; God the Holy Spirit taught it; and God the Son wrought it! Jon 2:9; Joh 3:16; Joh 16:8-11.
Fuente: Garner-Howes Baptist Commentary
3 For this is good and acceptable before God. After having taught that what he enjoined is useful, he now brings forward a stronger argument — that it pleases God; for when we know what is His will, this ought to have the force of all possible reasons. By good he means what is proper and lawful; and, since the will of God is the rule by which all our duties must be regulated, he proves that it is right because it pleases God.
This passage is highly worthy of observation; and, first, we draw from it the general doctrine, that the true rule for acting well and properly is to look to the will of God, and not to undertake anything but what he approves. Next, there is likewise laid down a rule for godly prayer, that we should follow God as our leader, and that all our prayer should be regulated by his will and command. If due force had been allowed to this argument, the prayers of Papists, in the present day, would not have abounded with so many corruptions. For how will they prove that they have the authority of God for having recourse to dead men as their intercessors, or for praying for the dead? In short, in all their form of prayer, what can they point out that is pleasing to God?
Fuente: Calvin’s Complete Commentary
(3) For this is good and acceptable.That prayer be offered for all sorts and conditions of men is good and acceptable before God.
In the sight of God our Saviour.Here, as in 1Ti. 1:1, this title of Saviour is given to the Father, and is in this place singularly applicable, as it immediately precedes the famous statement of the next verse, respecting the boundless mercy of the Eternal.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. This The seeking these results by the public prayers of the Church.
Good intrinsically, and also acceptable to God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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 a world at peace is pleasing and acceptable to God our Saviour Whose one aim is to bring all levels of men, from high to low, from all nations, to Himself. Notice that ‘all men’ has been defined by 1Ti 2:1. He wants all levels of men from all nations to be saved and come to a knowledge of the truth. We know from 1Ti 1:15 that ‘saved’ refers to sinners. It is sinners whom God wants to save. Christ died for the ungodly (Rom 5:6). Note the equating of ‘being saved’ with ‘coming to the knowledge of the truth’. It is a ‘true spiritual knowledge’ (epignowsis) of the truth that brings about salvation in those who believe and are saved. But the emphasis is on the truth and not on the knowledge. There is a knowledge that is to be refuted and rejected (1Ti 1:4; 1Ti 1:6). It is the genuine knowledge of the truth that matters.
‘God our Saviour.’ And the Saviour to Whom they must look is no secondary figure. It is God Himself. We are very much in the area here of the clearly stated elsewhere, ‘our God and Saviour Jesus Christ’ ( Tit 2:13 ; 2Pe 1:1, compare 11). It is not the Father alone Who is the Saviour, it is God in the fullness of His Being.
Some see here a general will of God that desires the salvation of all men. Compare also such verses as ‘God so loved the world –’ (Joh 3:16), and ‘The Lord is — not willing that any should perish but that all should come to repentance’ (2Pe 3:9), ‘a propitiation for the sins of the whole world’ (1Jn 2:2). And certainly there is no reason for denying God’s benevolence towards all men (‘He sends the rain on the just and the unjust’ – Mat 5:45). Furthermore He does through His servants truly make His offer of salvation open to all men, and He would if it were possible save them all. But that it is not possible is clear from the consequences. No one is more clear than Jesus on the fact that not all men will be saved (e.g. Mat 7:13-27).
However, we should note that from the beginning God has for a time preserved all men for a period from the judgment that they deserved, preserving them for a time from the fate that awaited them, and offering them salvation if they would respond to Him. In that sense He is the Saviour of all men without distinction. He saves them from wrath for a time. But in the end His full salvation is only for those who believe, and therefore in the final sense His Saviourhood also is only for those who believe (compare 1Ti 4:10). Some have distinguished between His potential Saviourhood and His actual Saviourhood which is what 1Ti 4:10 appears to infer, and this may be helpful to some, but that is merely to simplify what we have described.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 2:3 . This verse points back to what was said in 1Ti 2:1 ; not, however, in such a way as to make 1Ti 2:2 a parenthesis (so in a former edition of this commentary), but rather so as to include the points mentioned in it.
] does not refer to the thoughts immediately preceding, but to the . . .
The highest motive of the Christian to such prayer is the good pleasure of God.
] ] (like ) occurs only in this First Epistle to Timothy; it is synonymous with in Col 3:20 ( ).
] is referred only to by several expositors, who either take absolutely (de Wette: “good in itself;” so also van Oosterzee, Matthies: “ . denotes the endeavour recommended in its inner worth and contents”), or, as Leo, supply with it : “which is praiseworthy, sc. before men.” The latter is clearly quite arbitrary; but even for the former there is not sufficient ground, all the more when we compare 2Co 8:21 : , . [86] On , see 1Ti 1:1 .
Paul uses this name for God here because he has already in mind the thought that follows (Wiesinger).
[86] Heydenieich’s opinion is utterly erroneous, that Paul calls prayer for all , because it is not only right and good, but “brings a benefit to the Christians, by recommending them to their rulers.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2228
SALVATION FOR ALL
1Ti 2:3-4. God our Saviourwill have all men to be saved, and to come unto the knowledge of the truth.
IT is truly lamentable to see how men, in every age, have strained and wrested the Holy Scriptures, in order to make them speak the language of their own particular creed. Some, averse to the idea that God should express his good-will to all the sinners of mankind, limit the word all, and make it signify nothing more than some of all descriptions and characters; whilst others run to a contrary extreme, and deduce from this expression a persuasion that none shall ever perish. It were well, if, instead of contending for human systems, and especially those of Calvin and Arminius, we were content to receive the Scriptures with the simplicity of little children: for, after all that has been said or written in support of those two most prominent systems, it is impossible to reduce the Holy Scriptures either to the one or to the other of them: for, on both hypotheses, there are difficulties which can never be surmounted, and contrarieties which man can never reconcile. It is by attempting to be wise above what is written, that we involve ourselves in all these difficulties. If we would be content to take the Scriptures as they are, and to leave the reconciling of them unto God, by whose inspiration they were written, we should find them all admirably calculated to produce the ends for which they were designed. How delightful is the truth here intimated! and how strange is it, that, instead of enjoying it, and adoring God for it, men will make it only a ground of acrimonious contention! I thank God, that all the Scriptures, whatever be their bearing, are alike acceptable to me; and that, whether they mark the sovereignty or the mercy of God, I am alike ready to prosecute them, in accordance with their plain and obvious meaning. By attending to the original, we shall often find our way clear, when, from a diversity of idiom, a translation scarcely conveys the precise idea. The passage before us, for instance, does not convey in the original any thing like a secret determination in God, but only a willingness, that all should be saved: it is precisely parallel with what is spoken by St. Peter, when he says, God is long-suffering to us-ward; not willing that any should perish, but that all should come to repentance [Note: 2Pe 3:9.]. And this is assigned as a reason why God would have us pray for all men. Our intercessions for them are pleasing and acceptable to him, because he is willing to save all, without exception and without reserve.
In the words before us, then, we see,
I.
The disposition of God towards our fallen race
We are not to understand the text as expressing any decree, either in reference to some favoured individuals, or in reference to all mankind. We have said, that it imports only a willingness to save; and that in that sense it has no limit whatever; the whole human race being objects of his tender compassion, and equally accepted of him, when they seek him in his appointed way [Note: Act 10:34-35.].
1.
For all, without exception, has God given his only dear Son
[This is affirmed by our Lord himself: God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life [Note: Joh 3:16.]. And with this agrees what God spoke to the Messiah by the Prophet Isaiah; I will give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth [Note: Isa 49:6.]. With this agrees also what is spoken in immediate connexion with my text: Christ gave himself a ransom for all, to be testified in due time [Note: ver. 6.].]
2.
To all has he commanded also his Gospel to be preached
[Go into all the world says our Lord, and preach the Gospel to every creature [Note: Mat 28:9. Mar 16:15.]. How amazing is it, that, after such a command, any should call in question the propriety of offering salvation indiscriminately to every child of man! Nor is it the mere tidings of the Gospel that we are to proclaim; but we are to preach expressly repentance and remission of sins, in the name of Christ, to all the nations upon earth, and to every individual under heaven [Note: Luk 24:47.]. Wherever there is a sinner doomed to wrath, there is a person in whose ears the voice of mercy should be made to sound.]
3.
Nor is there a human being whom God is not willing to receive
[What can be the meaning of that invitation, Look unto me, and be ye saved, all the ends of the earth [Note: Isa 45:22.]? or of that, Ho! every one that thirsteth, come ye to the waters; come, buy wine and milk, without money and without price [Note: Isa 55:1.]? What can our Lord mean, when he says, Him that cometh unto me I will in no wise cast out [Note: Joh 6:37.]? It can import nothing less than what St. Paul has said: There is no difference between the Jew and the Greek: for the same Lord is rich unto all that call upon him: for whosoever shall call upon the name of the Lord shall be saved [Note: Rom 10:12-13.].]
4.
God has made these things the subject of the strongest possible asseveration
[To the whole world does God appeal respecting it: Have I any pleasure at all that the wicked should die, saith the Lord, and not that he should return from his ways and live [Note: Eze 18:23.]? What answer can any man, who maintains the doctrine of absolute reprobation, return to this? But, to put the matter beyond the possibility of doubt, God makes it also the subject of a solemn oath: As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel [Note: Eze 33:11.]? Verily, if such declarations determine not the point, there is no certainty in language: but if they do, in what an endearing light is God here set forth to us; and with what delight should we contemplate him under the character of God our Saviour!]
We must not, however, forget to notice,
II.
The means whereby his gracious purposes are to be accomplished
There is but one way of salvation for fallen man
[I am the way, the truth, and the life, saith the Lord Jesus: no man cometh unto the Father but by me [Note: Joh 14:6.]. This is plain and positive: and it is confirmed by many passages of Holy Writ, that are equally plain, and equally express: Other foundation can no man lay, than that is laid, which is Jesus Christ [Note: 1Co 3:11.]. And again: There is no other name under heaven given among men whereby we can be saved, but the name of Jesus Christ [Note: Act 4:12.].]
And this way of salvation must be known and embraced
[By his knowledge, says God, shall my righteous servant justify many [Note: Isa 53:11.]. An unknown Saviour is no Saviour at all. There may, it is true, be different degrees of knowledge required, agreeably to the different degrees of information that we have received. The Jews, before the coming of Christ, could not be expected to have such clear views of him as we possess, because he was not then so fully revealed. As to what shall be required of the heathen, we know but little: nor is it for us to determine what God shall do respecting them. But, in relation to ourselves, the matter is clear: we must know the Saviour, every one of us for ourselves: for this is life eternal, says our Lord, to know thee the only true God, and Jesus Christ whom thou hast sent [Note: Joh 17:3.]. On the other hand, to them that know not God, and obey not the Gospel of our Lord Jesus Christ, God will come to take vengeance on them in the great and awful day [Note: 2Th 1:8.]. In confirmation of this truth, St. Peter appeals even to our own consciences: What shall the end be of them that obey not the Gospel of God [Note: 1Pe 4:17.]? Our text informs us, that we must come to the knowledge of the truth, yea, and to the acknowledgment of it also [Note: .]. In other words, we must believe in Jesus Christ for the remission of our sins, and must make him all our hope and all our salvation: then shall the blessings of grace and glory be accorded to us, and all Gods purposes of love be accomplished in us.]
From hence we may see,
1.
Whence it is that any are saved
[To God alone must all the glory be given, if so much as one be ever admitted to the realms of bliss. For what but his love provided a Saviour for us? or what but his grace ever enabled us to believe in him? Never had we come to the knowledge of the truth, if he had not revealed it in our hearts; nor would it ever have proved effectual for us, if his almighty power had not made use of it for the renovation and salvation of our souls. It was He, and he alone, who of his good pleasure wrought in us either to will or do what was acceptable in his sight [Note: Php 2:12-13.].]
2.
Whence it is that any perish
[To none but ourselves can any blame attach in this matter. Even the most ignorant heathen are without excuse, because they walk not according to the light they have [Note: Rom 1:20.]. And as for us, to whom the Gospel is revealed, our blessed Lord complains, How often would I have gathered you, even as a hen gathereth her chickens under her wings, and ye would not [Note: Mat 23:37.]! The fault is altogether in yourselves: ye will not come unto me, that ye may have life [Note: Joh 5:40.]. Yes, brethren, I testify against you this day, that whatever excuses you may now urge, when the Judge of quick and dead shall call you to account, you will be speechless (muzzled), even as he was who had not on the wedding-garment [Note: Mat 22:12. .]: and to all eternity will your anguish be inconceivably enhanced by this reflection, that, in all you suffer, you reap only the fruit of your own obstinacy and unbelief.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
3 For this is good and acceptable in the sight of God our Saviour;
Ver. 3. For this is good, &c. ] viz. This praying for all men. And should we not frame to that which God accepts without questioning or quarrelling? Let us not dispute, but despatch our Master’s will.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3, 4 .] For this (viz. . . . , &c. 1Ti 2:1 ; what has followed since being merely the continuation of this) is good and acceptable (both adjectives are to be taken with , &c., not as De W. and Ellic. ‘ , good in and of itself :’ compare ref. 2 Cor., , . I still hold, against Ellicott, to this connexion, shrinking from the crude and ill-balanced form of the sentence which the other would bring in.
, peculiar (cf. , ch. 1Ti 1:15 ) to these Epistles. See 2Co 6:2 ) in the sight of our Saviour (a title manifestly chosen as belonging to the matter in hand, cf. next verse. On it, see ch. 1Ti 1:1 ) God who (i.e. seeing that He) willeth all men to be saved (see ch. 1Ti 4:10 ; Tit 2:11 . is repeated from 1Ti 2:1 . Chrys.’s comment is very noble: . , . , . , . . Huther rightly remarks, that Mosheim’s view, “nisi pax in orbe terrarum vigeat, fieri nullo modo posse ut voluntati divin qu omnium hominum salutem cupit, satisfiat,” destroys the true context and train of thought: see more below. Wiesinger remarks , not , as in Tit 3:5 , as adapted to the mediatorial effect of prayer, not direct divine agency: but we may go yet further, and say that by . is expressed human acceptance of offered salvation, on which even God’s predestination is contingent. could not have been said: if so, He would have saved all, in matter of fact. See the remarks, and references to English and other divines, in Ellicott’s note. Calvin most unworthily shuffles out of the decisive testimony borne by this passage to universal redemption. “Apostolus simpliciter intelligit nullum mundi vel populum vel ordinem salute excludi; quia omnibus sine exceptione evangelium proponi Deus velit. De hominum generibus, non singulis personis sermo est; nihil enim aliud intendit, quam principes et extraneos populos in hoc numero includere.” As if kings and all in eminence were not in each case individual men), and to come to (the) certain knowledge (on , fuller and more assured than , see 1Co 13:12 ; Col 1:11 ; Col 2:2 ) of (the) truth (the expression is a favourite one in these Epistles, see reff. This realization of the truth is in fact identical with , not only (Huther) as that is a rescue from life in untruth, but in its deepest and widest sense of salvation , here and hereafter: cf. Joh 17:3 , , and ib. Joh 17:17 , ).
Fuente: Henry Alford’s Greek Testament
1Ti 2:3 . : i.e. , prayer for all men.
: not to be joined with , but taken by itself, as in reff. See note on 1Ti 1:18 . occurs again, 1Ti 5:4 . Prayer for all men approves itself to the natural conscience, and it is also in accordance with the revealed will of God .
is almost epexegetical of . Our Saviour , if it stood alone, might mean Christ; but it is God the Father that is the originating cause of salvation. See note on 1Ti 1:1 .
Fuente: The Expositors Greek Testament by Robertson
acceptable. Greek. apodektos. Only here and 1Ti 5:4. God. App-98.
Saviour. See 1Ti 1:1.
Fuente: Companion Bible Notes, Appendices and Graphics
3, 4.] For this (viz. … , &c. 1Ti 2:1; what has followed since being merely the continuation of this) is good and acceptable (both adjectives are to be taken with , &c., not as De W. and Ellic. , good in and of itself: compare ref. 2 Cor., , . I still hold, against Ellicott, to this connexion, shrinking from the crude and ill-balanced form of the sentence which the other would bring in.
, peculiar (cf. , ch. 1Ti 1:15) to these Epistles. See 2Co 6:2) in the sight of our Saviour (a title manifestly chosen as belonging to the matter in hand, cf. next verse. On it, see ch. 1Ti 1:1) God who (i.e. seeing that He) willeth all men to be saved (see ch. 1Ti 4:10; Tit 2:11. is repeated from 1Ti 2:1. Chrys.s comment is very noble: . , . , . , . . Huther rightly remarks, that Mosheims view, nisi pax in orbe terrarum vigeat, fieri nullo modo posse ut voluntati divin qu omnium hominum salutem cupit, satisfiat, destroys the true context and train of thought: see more below. Wiesinger remarks ,-not , as in Tit 3:5, as adapted to the mediatorial effect of prayer, not direct divine agency: but we may go yet further, and say that by . is expressed human acceptance of offered salvation, on which even Gods predestination is contingent. could not have been said: if so, He would have saved all, in matter of fact. See the remarks, and references to English and other divines, in Ellicotts note. Calvin most unworthily shuffles out of the decisive testimony borne by this passage to universal redemption. Apostolus simpliciter intelligit nullum mundi vel populum vel ordinem salute excludi; quia omnibus sine exceptione evangelium proponi Deus velit. De hominum generibus, non singulis personis sermo est; nihil enim aliud intendit, quam principes et extraneos populos in hoc numero includere. As if kings and all in eminence were not in each case individual men), and to come to (the) certain knowledge (on , fuller and more assured than , see 1Co 13:12; Col 1:11; Col 2:2) of (the) truth (the expression is a favourite one in these Epistles, see reff. This realization of the truth is in fact identical with , not only (Huther) as that is a rescue from life in untruth, but in its deepest and widest sense of salvation, here and hereafter: cf. Joh 17:3, , and ib. Joh 17:17, ).
Fuente: The Greek Testament
1Ti 2:3. , for this) The reason, why we must pray for all. It may be asked, why are not more converted? We do not sufficiently pray. It is a religious duty, that in behalf of ourselves, and in behalf of others, we should meet the will of God, which is favourable to us.-) and, therefore.- , our Saviour) who has actually saved us that believe. The antithesis is in the following verse: Who wishes that all, even including those who do not believe, should be saved: comp. ch. 1Ti 4:10. It is strange if a soul, having found in reality the salvation of God, can deny the universality of grace.
Fuente: Gnomon of the New Testament
1Ti 2:3
This is good and acceptable in the sight of God our Saviour;-To please God is the highest motive that can influence a Christian.
Fuente: Old and New Testaments Restoration Commentary
Saviour
(See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
this: 1Ti 5:4, Rom 12:1, Rom 12:2, Rom 14:18, Eph 5:9, Eph 5:10, Phi 1:11, Phi 4:18, Col 1:10, 1Th 4:1, Heb 13:16, 1Pe 2:5, 1Pe 2:20
God: 1Ti 1:1, Isa 45:21, Luk 1:47, 2Ti 1:9
Reciprocal: Eze 3:9 – fear Joh 5:34 – that Act 4:19 – Whether 1Th 1:3 – in the Tit 1:3 – God Tit 3:4 – God
Fuente: The Treasury of Scripture Knowledge
1Ti 2:3. See comments at chapter 1:1 as to God being titled Saviour. The immediate occasion for the term in this verse is hat follows in the next verse. This is good refers to the results of a life of honesty and godliness that may be practiced by the disciples, when not hindered by improper legislation. God is desirous that rulers as well as private persons may be saved, and a godly life displayed before them by faithful servants of God will be a help in showing them the value of the plan of salvation as provided by the Father. (See Mat 5:16.)
Fuente: Combined Bible Commentary
1Ti 2:3. Acceptable. This and the kindred word rendered by acceptation are peculiar to this Epistle.
God our Saviour. The Greek order is more expressive, our Saviour, God.
Fuente: A Popular Commentary on the New Testament
Our apostle subjoins his reasons for our praying for all men, because Christ came into the world to save all men, 1Ti 1:15 Because it is the desire of God, as well as the design of Christ, that all men should be saved, and because such prayers are good and acceptable in the sight of God.
Learn hence, 1. That to pray for all men, as well enemies as friends, especially and particularly for rulers and magistrates, is good, acceptable, and agreeable to Almighty God, as all acts of obedience to his commanding will are: This is good and acceptable in the sight of God.
Learn, 2. That it is not only all sorts of men that God and Christ desire should be saved, but our Lord willed, together with his Father, the salvation of all men in general, so far as to make a sacrifice sufficient for all, if they repent and believe, and to offer a general pardon to all on condition of acceptance, and to send his ministers amongst all with the word of reconciliation, accompanying it with an hearty desire that all would accept of it; in short, what Christ offered to all, he undoubtedly purchased for all; but he offers to all pardon and life upon condition of acceptance, therefore he is so far willing that all men should be saved.
Learn, 3. The means and method by which and in which God would have all men to be saved, namely, by coming to the knowledge of the truth; it is evidently false then, which some confidently affirm, that a man may be saved in any religion: no, he cannot come to salvation but by the knowledge of the truth; without the knowledge of God, without faith in Christ, where he has been revealed, and without obedience to the gospel, where it has been made known, there is no possibility of salvation; God would have all men to be saved, by coming to the knowledge of the truth.
Fuente: Expository Notes with Practical Observations on the New Testament
1Ti 2:3 “For this [is] good and acceptable in the sight of God our Saviour;”
If we really desire to do our best for God then we would mark this down as something to do.
IT IS GOOD & ACCEPTABLE TO GOD to pray for all men. How easily we can do something that is good in the sight of God. Why in the world wouldn’t every believer take this one on to their personal goal list?
IIII. SAINTS WITNESSING
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:3 {3} For this [is] good and acceptable in the sight of God our Saviour;
(3) Another argument, why churches or congregations ought to pray for all men, without any difference of nation, type, age, or order: that is, because the Lord by calling of all types, indeed sometimes those that are the greatest enemies to the Gospel, will have his Church gathered together after this manner, and therefore prayer is to be made for all.
Fuente: Geneva Bible Notes
Prayers of this type please God because God is essentially the Savior, the One who delights to rescue sinners from the wages of their sin. There were other professed saviors in Ephesus at this time.
"Alongside worship of Artemis, the Imperial cult was a dominant religious-political fixture in Ephesus at this time." [Note: Towner, The Letters . . ., p. 176. See also S. R. F. Price, Rituals and Power: The Roman Imperial Cult in Asia Minor, pp 53-100; and P. Trebilco, Early Christians in Ephesus from Paul to Ignatius, pp. 30-37.]
There is nothing in this text or in any other that would limit the truly universal interpretation of "all men." God wants everyone to experience eternal salvation. People perish because they do not hear the gospel, or, hearing it, they choose to reject it. God has given people freedom to choose to accept or reject the gospel. When people reject the gospel, this causes God considerable pain. This is clear in the many references in Scripture to God sorrowing over the fate of those (believers and unbelievers) who choose to spurn Him. [Note: See Thomas L. Constable, "What Prayer Will and Will Not Change," in Essays in Honor of J. Dwight Pentecost, pp. 107-9.]
"It’s often said that the purpose of prayer is not to get man’s will done in heaven, but to get God’s will done on earth." [Note: Wiersbe, 2:215-16. Cf. Matthew 6:10.]
"Even those who will not allow you to speak to them about God, cannot prevent you speaking to God about them. What mighty conquests have been won this way-Hudson, a young schoolboy, reading tracts in his father’s study one Sunday afternoon while his parents were away for the week-end; his mother constrained, where she was, to pray specially for her boy, who was called that very afternoon, miles away, to the Savior, and to become the great Hudson Taylor, of the China Inland Mission. Reuben, a dissolute young man who has left home, has one night got out of bed to commit suicide; his mother, miles away, has that very hour been constrained also to get out of bed, and to pray specially for her erring son, who, instead of suicide, was saved, subsequently to become the famous American evangelist, Dr. R. A. Torrey." [Note: King, p. 46.]