Exegetical and Hermeneutical Commentary of 1 Timothy 2:4
Who will have all men to be saved, and to come unto the knowledge of the truth.
4. who will have ] The exact rendering is that of R.V. who willeth that all men should he saved not the stronger word bouletai, ‘desireth,’ with a definite purpose. Chrysostom’s comment is “if He willed to save all, do thou will it also; and if thou willest, pray for it”: and Theod. Mops, in the Latin translation “evidens est quoniam omnes vult salvari, quia et omnes tuetur, quia est omnium Dominus.” Thus the Greek fathers accepted St Paul’s words in their prima facie sense. The Latin fathers seek to guard their application; and St Augustine actually says “by ‘all’ understand ‘all the predestined,’ because men of all sorts are among them.” The phrase is not “willeth to save all,” which would have been very near to universalism; but there is implied “the human acceptance of offered salvation on which even God’s predestination is contingent” Alford.
be saved, and to come unto the knowledge of the truth ] Notice the order of the words; salvation is according to the N. T. usage, past, present and future.
Past, 2Ti 1:9, ‘God who saved us and called us.’
Tit 3:5, ‘he saved us through the laver of regeneration.’
Present, Rom 13:11, ‘work out your own salvation.’
Act 2:42, ‘The Lord added those that were being saved.’
Future, 1Pe 1:5, ‘guarded unto a salvation ready to be revealed in the last time.’
2Ti 4:18, ‘will save me unto his heavenly kingdom.’
And here we are evidently to understand by the two clauses first a rescue from ignorance and sin, from life in untruth, and then an advance from this first knowledge of one’s true self as a sinner to the complete and perfect knowledge of the truth. So far then as the word ‘salvation’ and ‘saved’ are used to describe an experience of the first of these two stages, and are understood to be so limited, the language is Apostolic; and that indeed is a more incorrect usage which refers the word only to final safety, without guarding it as in our collect by a defining epithet “towards the attainment of everlasting salvation,” and without remembering the express statement of the Prayer-Book Catechism that by Baptism we have been now “called to a state of salvation.”
At the same time, so far as any teachers or evangelists regard all as finished and completed at conversion, they ignore and contradict the latter clause here; God willeth that all should come to the full knowledge of the truth, and not stay ever resting on a past acceptance of the message of forgiveness. The word for full knowledge, epignosis, is repeated four times in these Epistles, 2Ti 2:25 ; 2Ti 3:7; Tit 1:1, and is contrasted with the knowledge, falsely so called, of the heretical teachers, cf. 1Ti 6:20; Tit 1:16.
The simple verb is rendered by Westcott, Joh 3:10, to ‘perceive by the knowledge of progress, recognition.’ See also on Joh 2:24.
The force of the distinction between the simple and compound word is well seen in 1Co 13:12, “Now I am getting to know in part; but then I shall fully know, even as God knew me fully.”
Fuente: The Cambridge Bible for Schools and Colleges
Who will have all men to be saved – That is, it is in accordance with his nature, his feelings, his desires. The word will cannot be taken here in the absolute sense, denoting a decree like that by which he willed the creation of the world, for then it would certainly be done. But the word is often used to denote a desire, wish, or what is in accordance with the nature of anyone. Thus it may be said of God that he wills that his creatures may be happy – because it is in accordance with his nature, and because he has made abundant provision for their happiness – though it is not true that he wills it in the sense that he exerts his absolute power to make them happy. God wills that sickness should be relieved, and sorrow mitigated, and that the oppressed should go free, because it is agreeable to his nature; though it is not true that he wills it in the sense that he exerts his absolute power to produce it. A parent wills the welfare of his child. It is in accordance with his nature, his feelings, his desires; and he makes every needful arrangement for it. If the child is not virtuous and happy, it is his own fault. So God wills that all people should be saved. It would be in accordance with his benevolent nature. He has made ample provision for it. He uses all proper means to secure their salvation. He uses no positive means to prevent it, and if they are not saved it will be their own fault. For places in the New Testament where the word here translated will ( thelo), means to desire or wish, see Luk 8:20; Luk 23:8; Joh 16:19; Gal 4:20; Mar 7:24; 1Co 7:7; 1Co 11:3; 1Co 14:5; Mat 15:28. This passage cannot mean, as many have supposed, that God wills that all kinds of people should be saved, or that some sinners of every rank and class may be saved, because:
(1) The natural and obvious interpretation of the language is opposed to such a sense. The language expresses the desire that all men should be saved, and we should not depart from the obvious sense of a passage unless necessity requires it.
(2) Prayer and thanksgiving 1Ti 2:1 are directed to be offered, not for some of all ranks and conditions, but for all mankind. No exception is made, and no direction is given that we should exclude any of the race from the expressions of our sympathy, and from an interest in our supplications. The reason given here for that prayer is, that God desires that all people should be saved. But how could this be a reason for praying for all, if it means that God desired only the salvation of some of all ranks?
(3) In 1Ti 2:5-6 the apostle gives reasons showing that God wished the salvation of all people, and those reasons are such as to prove that the language here is to be taken in the most unlimited sense. Those reasons are:
(a)That there is one God over all, and one Mediator between God and people – showing that God is the Father of all, and has the same interest in all; and,
(b)That Christ gave himself a ransom for all – showing that God desired their salvation.
This verse proves:
(1)That salvation is provided for all – for if God wished all people to be saved, he would undoubtedly make provision for their salvation; and if he had not made such provision, it could not be said that he desired their salvation, since no one can doubt that he has power to provide for the salvation of all;
(2)That salvation should be offered to all people – for if God desires it, it is right for his ministers to announce that desire, and if he desires it, it is not proper for them to announce anything contrary to this;
(3)That people are to blame if they are not saved.
If God did not wish their salvation, and if he had made no provision for it, they could not be to blame if they rejected the gospel. If God wishes it, and has made provision for it, and they are not saved, the sin must be their own – and it is a great sin, for there is no greater crime which a man can commit than to destroy his own soul, and to make himself the eternal enemy of his Maker.
And to come unto the knowledge of the truth – The truth which God has revealed; the truth as it is in Jesus. notes, Eph 4:21.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. 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, , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle produces a clear, convincing reason, that the duty of charity in praying for all men is pleasing to God, from his love extended to all, in his willing their salvation, and their knowledge and belief of the gospel, which is the only way of salvation. From hence our Saviours commission and command to the apostles was universal: Go and teach all nations, Mat 28:19; Preach the gospel to every creature, that is, to every man, Mar 16:15; he excludes no people, no person. And accordingly the apostles discharged their office to their utmost capacity, Col 1:24. But a question arises, how it can be said that God would
have all men saved, when that the most of men perish? For the resolving this difficulty, we must observe, that in the style of Scripture the will of God sometimes signifies his eternal counsel and decree; that things should be done either by his immediate efficiency, or by the intervention of means: or, secondly, his commands and invitations to men to do such things as are pleasing to him. The will of God in the first sense always infallibly obtains its effect, Psa 115:3; thus he declares: My counsel shall stand, I will do all my pleasure, Isa 46:10; for otherwise there must be a change of Gods will and counsel, or a defect of power, both which assertions are impious blasphemy. But those things which he commands and are pleasing to him, are often not performed without any reflection upon him, either as mutable or impotent. Thus he declares, that he wills things that are pleasing to him; as, I will not the death of a sinner, but that he should turn and live, Eze 33:11; and sometimes that he will not those things that are displeasing to him, as contrary to holiness, though he did not decree the hindering of them: thus he complains in Isa 55:12; Ye did evil before mine eyes, and did choose that wherein I delighted not. This distinction of the Divine will being clearly set down in Scripture, answers the objection; for when it is said in the text, that God
will have all men to be saved, and to come to the knowledge of the truth; and in the same sense by St. Peter, that God will have none perish, but come to repentance, 2Pe 3:9; we must understand it, not with respect to his decretive will, but his complacential will, that is, the repentance and life of a sinner is very pleasing to his holiness and mercy. And this love of God to men has been declared in opening the way of salvation to them by the Mediator, and by all the instructions, invitations, commands, and promises of the gospel, assuring them that whoever comes to Christ upon the terms of the gospel shall in no wise be cast off; that no repenting believer shall be excluded from saving mercy.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. “Imitate God.”Since He wishes that all should be saved, do you also wish it; and ifyou wish it, pray for it. For prayer is the instrument of effectingsuch things [CHRYSOSTOM].Paul does not say, “He wishes to save all”; for thenhe would have saved all in matter of fact; but “will haveall men to be saved,” implies the possibility of man’s acceptingit (through God’s prevenient grace) or rejecting it (through man’sown perversity). Our prayers ought to include all, as God’sgrace included all.
to comeThey are notforced.
unto the knowledgeGreek,“the full knowledge” or “recognition” (Seeon 1Co 13:12; Php1:9).
the truththe savingtruth as it is in, and by, Jesus (Joh 17:3;Joh 17:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who will have all men to be saved,…. The salvation which God wills that all men should enjoy, is not a mere possibility of salvation, or a mere putting them into a salvable state; or an offer of salvation to them; or a proposal of sufficient means of it to all in his word; but a real, certain, and actual salvation, which he has determined they shall have; and is sure from his own appointment, from the provision of Christ as a Saviour for them, from the covenant of grace, in which everything is secured necessary for it, and from the mission of Christ to effect it, and from its being effected by him: wherefore the will of God, that all men should be saved, is not a conditional will, or what depends on the will of man, or on anything to be performed by him, for then none might be saved; and if any should, it would be of him that willeth, contrary to the express words of Scripture; but it is an absolute and unconditional will respecting their salvation, and which infallibly secures it: nor is it such a will as is distinguishable into antecedent and consequent; with the former of which it is said, God wills the salvation of all men, as they are his creatures, and the work of his hands; and with the latter he wills, or not wills it, according to their future conduct and behaviour; but the will of God concerning man’s salvation is entirely one, invariable, unalterable, and unchangeable: nor is it merely his will of approbation or complacency, which expresses only what would be grateful and well pleasing, should it be, and which is not always fulfilled; but it is his ordaining, purposing, and determining will, which is never resisted, so as to be frustrated, but is always accomplished: the will of God, the sovereign and unfrustrable will of God, has the governing sway and influence in the salvation of men; it rises from it, and is according to it; and all who are saved God wills they should be saved; nor are any saved, but whom he wills they should be saved: hence by all men, whom God would have saved, cannot be meant every individual of mankind, since it is not his will that all men, in this large sense, should be saved, unless there are two contrary wills in God; for there are some who were before ordained by him unto condemnation, and are vessels of wrath fitted for destruction; and it is his will concerning some, that they should believe a lie, that they all might be damned; nor is it fact that all are saved, as they would be, if it was his will they should; for who hath resisted his will? but there is a world of ungodly men that will be condemned, and who will go into everlasting punishment: rather therefore all sorts of men, agreeably to the use of the phrase in 1Ti 2:1 are here intended, kings and peasants, rich and poor, bond and free, male and female, young and old, greater and lesser sinners; and therefore all are to be prayed for, even all sorts of men, because God will have all men, or all sorts of men, saved; and particularly the Gentiles may be designed, who are sometimes called the world, the whole world, and every creature; whom God would have saved, as well as the Jews, and therefore Heathens, and Heathen magistrates, were to be prayed for as well as Jewish ones. Moreover, the same persons God would have saved, he would have also
come to the knowledge of the truth: of Christ, who is the truth, and to faith in him, and of all the truth of the Gospel, as it is in Jesus; not merely to a notional knowledge of it, which persons may arrive unto, and not be saved, but a spiritual and experimental knowledge of it; and all that are saved are brought to such a knowledge, which is owing to the sovereign will and good pleasure of God, who hides the knowledge of Gospel truths from the wise and prudent, and reveals them to babes: whence it appears, that it is not his will with respect to every individual of mankind; that they should thus come to the knowledge of the truth; for was it his will they should, he would, no doubt, give to every man the means of it, which he has not, nor does he; he suffered all nations to walk in their own ways, and overlooked their times of ignorance, and sent no message nor messenger to inform them of his will; he gave his word to Jacob, and his statutes unto Israel only; and the Gospel is now sent into one part of the world, and not another; and where it does come, it is hid to the most; many are given up to strong delusions to believe a lie, and few are savingly and experimentally acquainted with the truths of the Gospel; though all that are saved are brought to the knowledge of such truths as are necessary to salvation; for they are chosen to it through sanctification of the Spirit, and belief of the truth.
Fuente: John Gill’s Exposition of the Entire Bible
Willeth (). God’s wish and will in so far as he can influence men.
That all men should be saved ( ). First aorist passive infinitive of with accusative of general reference. See 1Cor 10:33; 2Cor 5:18.
To the knowledge ( ). “The full knowledge” as in Col 1:6; Eph 4:13 (ten times in Paul). See 2Ti 3:7 for the whole phrase “full knowledge of the truth” ( 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity.
Fuente: Robertson’s Word Pictures in the New Testament
Who will have all men to be saved [ ] . Lit, who willeth all men, etc. As who, or seeing that he, giving the ground of the previous statement. Prayer to God for all is acceptable to him, because he wills the salvation of all. Thelei willeth, marking a determinate purpose.
Come to the knowledge of the truth [ ] . The phrase only here and 2Ti 3:7. Epignwsiv is a favorite Pauline word. See on Rom 3:20; Col 1:9; 1Ti 2:4; 1Ti 4:3. It signifies advanced or full knowledge. The difference between the simple gnwsiv and the compound word is illustrated in Rom 1:21, 28, and 1Co 13:12. In N. T. always of the knowledge of things ethical or divine, and never ascribed to God. For ajlh. qeia truth, see on sound doctrine, ch. 1 10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer’s mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1Co 13:12; Phi 3:8; Jas 17:3. The latter is more in accord with the general drift of teaching in these Epistles.
Fuente: Vincent’s Word Studies in the New Testament
1) “Who will have all men to be saved” (hos pantas anthropous thelei sothenai) “Who has an high holy will that all men be saved.” If our Lord willed all men to be saved, should not His children will the same? And if so, pray for it? Luk 10:2; Joh 4:35; Rom 9:1-3; Rom 10:1-4; Eze 33:11; Luk 3:34; 2Ti 1:9.
2) “And to come unto the knowledge of the truth.” (kai eis epignosin aletheias eithein) “And into a full knowledge of truth to come.” 2Pe 3:9. The term truth means “practical, saving truth,” the Word of God concerning the sin and salvation, Pro 1:21-23; Joh 8:32; Joh 8:36; Joh 17:3. The meaning of this verse is that God sincerely wills and has provided for the eternal salvation of every men on earth and desires that each saved person help make this known to every needy soul possible. Nothing but the obstinacy, enmity, and rebellion of a sinner against God’s call and will ultimately damns any soul in hell. Yet, the responsibility to bear this story of truth is left to the church and the children of God, as the Holy Spirit leads, guides, and convicts.
NEGLECTING SALVATION
Most of the calamities of life are caused by simple neglect. By neglect of education children grow up in ignorance: by neglect a farm grows up to weeds and briars; by neglect a house goes to decay; by neglect of sowing a man will have no harvest; by neglect of reaping, the harvest will rot in the fields. No worldly interest can prosper where there is neglect; and why may it not be so in religion? There is nothing in earthly affairs that is valuable that will not be ruined if it is not attended to –and why may it not be so with the concerns of the soul?
Fuente: Garner-Howes Baptist Commentary
4 Who wishes that all men may be saved. Here follows a confirmation of the second argument; and what is more reasonable than that all our prayers should be in conformity with this decree of God?
And may come to the acknowledgment of the truth. Lastly, he demonstrates that God has at heart the salvation of all, because he invites all to the acknowledgment of his truth. This belongs to that kind of argument in which the cause is proved from the effect; for, if
“
the gospel is the power of God for salvation to every one that believeth,” (Rom 1:16,)
it is certain that all those to whom the gospel is addressed are invited to the hope of eternal life. In short, as the calling is a proof of the secret election, so they whom God makes partakers of his gospel are admitted by him to possess salvation; because the gospel reveals to us the righteousness of God, which is a sure entrance into life.
Hence we see the childish folly of those who represent this passage to be opposed to predestination. “If God” say they, “wishes all men indiscriminately to be saved, it is false that some are predestined by his eternal purpose to salvation, and others to perdition.” They might have had some ground for saying this, if Paul were speaking here about individual men; although even then we should not have wanted the means of replying to their argument; for, although the will of God ought not to be judged from his secret decrees, when he reveals them to us by outward signs, yet it does not therefore follow that he has not determined with himself what he intends to do as to every individual man.
But I say nothing on that subject, because it has nothing to do with this passage; for the Apostle simply means, that there is no people and no rank in the world that is excluded from salvation; because God wishes that the gospel should be proclaimed to all without exception. Now the preaching of the gospel gives life; and hence he justly concludes that God invites all equally to partake salvation. But the present discourse relates to classes of men, and not to individual persons; for his sole object is, to include in this number princes and foreign nations. That God wishes the doctrine of salvation to be enjoyed by them as well as others, is evident from the passages already quoted, and from other passages of a similar nature. Not without good reason was it said, “Now, kings, understand,” and again, in the same Psalm,
“
I will give thee the Gentiles for an inheritance, and the ends of the earth for a possession.” (Psa 2:8.)
In a word, Paul intended to shew that it is our duty to consider, not what kind of persons the princes at that time were, but what God wished them to be. Now the duty arising out of that love which we owe to our neighbor is, to be solicitous and to do our endeavor for the salvation of all whom God includes in his calling, and to testify this by godly prayers.
With the same view does he call God our Savior; for whence do we obtain salvation but from the undeserved kindness of God? Now the same God who has already made us partakers of salvation may sometime extend his grace to them also. He who hath already drawn us to him may draw them along with us. The Apostle takes for granted that God will do so, because it had been thus foretold by the predictions of the prophets, concerning all ranks and all nations.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Ti. 2:4. Who will have all men to be saved.The emphatic word here is all men. The good purpose of God is as universal as it is good. It is not the will of the Father that any should perish; and if some will be punished with eternal destruction, they reach a doom that was never meant to be theirs. To come to the knowledge.As we have seen elsewhere, it is the full or complete knowledge of which St. Paul thinks.
1Ti. 2:5. For there is one God.In his wide travels the apostle had met the beliefs in gods many and lords many. In contrast to these, of whatever name, he opposes the one God. And one Mediator between God and men, the Man Christ Jesus.R.V. Between God and men, Himself man, Christ Jesus. The human nature of Christ is specially mentioned as being the state in which His mediatorial office was visibly performed (Ellicott).
1Ti. 2:6. Who gave Himself a ransom for all.There is no possibility of evading the vicariousness of the work of Christ as here stated. As the idea of Christs substitution comes out in the compound word for ransom, so the benefit accruing therefrom is clear in for all. To be testified in due time.R.V. the testimony to be borne in its own times. The import of the testimony to be set forth in its proper seasons (Ellicott).
1Ti. 2:8. I will therefore.R.V. I desire therefore. An active wish is implied. That men pray.R.V. the men in contrast to women to whom St. Paul gives all honour in that which is purely womanly. Lifting up holy hands.Compare Psa. 134:2 (R.V. margin), Lift up your hands in holiness; and Isa. 1:15, When ye spread forth your hands. The folding of the hands in prayer may be illustrated from the monuments, where captives approach the conqueror, or vassals draw near with tribute.
MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 2:4-8
The Universality of Redemption
I. Is in harmony with the Divine will.Who will have all men to be saved, and to come unto the knowledge of the truth (1Ti. 2:4). The provisions for the salvation of the race are the outcome of the Divine will; but while He wills the salvation of all, He also wills that that salvation should be obtained by coming to the knowledge of the truth. Hence our prayers for others, in order to their salvation, should be that their eyes may be opened to see the truth, and that they may be induced to embrace it. Because God wills salvation we should pray for it: had He willed the contrary, prayer for salvation would be useless. Our prayers should include all, as Gods grace includes all. Men cannot be forced into the truth; but they may be prayed into it. When Augustine was on the eve of his departure for Rome, where she knew he would have to encounter so many temptations, his mother Monica prayed for the prevention of his going. But he went, and was there converted.
1. The unity of God implies the comprehension of all His human offspring in the provision of redemption. For there is one God (1Ti. 2:5).
2. Redemption was effected by the one Mediator who represented in His humanity the whole human race. And one Mediator between God and men, the Man Christ Jesus; who gave Himself a ransom for all, to be testified in due time (1Ti. 2:5-6). The word for links the unity of God and Christ with the universality of the redemption of the race: prayer should therefore be offered to the one God on behalf of all men. The unity of God is here placed distinctly in the foreground to show how arbitrary is any limit of Christian intercession; the unity of the Mediator to prove that the Jew has not the least advantage over the heathen, since both must be saved in one and the same way. Gods unity in essence and purpose is a proof of His comprehending all His human children, created in His image, in His offer of grace. All mankind constitute, as it were, one man before God. They who have not this one God by one Mediator have no mediator at all. Christs mediation affects the whole race, since there is but the one Mediator, designed as the representative Man for all men alike. His being man was necessary to His being a mediator, sympathising with us through experimental knowledge of our nature. Even in nature almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Numbers 14; Deuteronomy 9), of Abraham for Abimelech (Gen. 20:7), of Job for his friends (Job. 42:10)the mediation being prescribed by God whilst declaring His purpose of forgivenessall prefigure the grand mediation for all by the one Mediator. Man was the captive of sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offence. The Son of God therefore became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us by offering Himself as a ransom, a substituted or equivalent ransom. The oneness of the Mediator, involving the universality of redemption, which faith alone appropriates, was therefore the great subject of Christian testimony (1Co. 1:6; 1Co. 2:1; 2Th. 1:10) (Fausset, Bengel, Alford).
II. Is authoritatively declared by a specially commissioned messenger.Whereof I am ordained a preacher and an apostle a teacher of the Gentiles in faith and verity (1Ti. 2:7). None of the apostles obtained so clear an insight into the wide, far-reaching sweep of the doctrine of redemption as Paul, and no one has argued its universal application more ably than he. The breadth of the gospel as it expanded before his studious gaze effectually cured him of his Jewish prejudices and narrowness, and fitted him as the fearless champion of Gentile rights and privileges. The mixed and restricted gospel of the Judaisers was shrivelled up before the fire of his intensified zeal and the irresistible power of his logic. He refers to the universality of his calling as an evidence of the universality of Divine grace, and as a motive to pray for all men. The solemn protestation, I speak the truth in Christ, I lie not, indicates the importance he attached to his mission as a teacher of the Gentiles, notwithstanding the misrepresentations of others.
III. Is a reason for prayer everywhere.
1. Prayer should be reverential. I will therefore that men pray everywhere, lifting up holy hands (1Ti. 2:8). The early Christians turned up their palms towards heaven as those craving help do. Holy hands are hands which have committed no impiety and observed every sacred duty. This, or at least the contrite desire to be so, is a needful qualification for effectual prayer. It is a feeling which nature has implanted within us, when we ask God, to look upwards. Even idolaters retain the custom of lifting up their hands to heaven. The attitude is in accordance with true godliness, provided it be attended by the corresponding truth represented by it (Fausset, Calvin).
2. Prayer should be offered in a suitable spirit. Without wrath and doubting (1Ti. 2:8). In peace and trustputting away the spirit of anger and disputing, which is unfriendly to and destructive of the true spirit of prayer. Prayer does not consist in gifted expressions and volubility of speech, but in brokenness of heart. A hard heart cannot pray: a broken heart is made up of prayers. Prayer does not consist in elegance of phrase, but in the strength of the affection. Pray that you may pray.
Lessons.
1. Redemption is provided for all.
2. It is a great honour to proclaim a gospel of universal blessing.
3. Prayer would be suppressed if all might not be saved.
GERM NOTES ON THE VERSES
1Ti. 2:4. Salvation for All.
I. God shows His desire for the salvation of men in providence.
II. In conscience.
III. By the Holy Spirit.
IV. In the gift of Christ.Preachers Magazine.
God would have All Men to be saved.
I. The appellation given to the gospelthe truth.
II. The knowledge of this truth is connected with salvation, as a means to an end, by no less an authority than the will of God.
III. The connection of the Divine will with the salvation of men.
1. The object of this will is the salvation of man.
2. In the same sense God willeth all men to be saved.
3. He wills to save men according to the nature He has given them.R. Watson.
1Ti. 2:5. The Man Christ Jesus.
I. He is the true manreally and thoroughly manthe common man.
II. He is very mansimply manas to His human nature and experience neither more nor less nor other than man.
III. He is the one manthe only man in whom the manhood is unbroken and entirethe man unfallen, and therefore unfragmentary.
IV. He is the man to mediate between God and man.
V. He is the man to give Himself a ransom for all.
VI. He is the man to be testified in due time.R. S. Candlish.
1Ti. 2:8. Conditions of Success in Prayer.
I. A holy life.Lifting up holy hands.
II. A charitable, forgiving spirit.Without wrath.
III. Faith.Without doubting.Olin.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(4) Who will have all men to be saved, and to come unto the knowledge of the truth.Here St. Paul gives some explanation of his exhortation, that the congregation should pray for all men. Our prayers after allfor those far off, as well as for those nearwill be in strict harmony with the will of God. Imitate God, writes St. Chrysostom; if He wills that all men should be saved, it is surely natural that prayer should be offered for all; if He willed that all should be saved, do thou will it now; and if in earnest thou wiliest it, then pray.
One or two points must ever be held in mind when this great statement of St. Pauls is used as a proof of Universal Redemption. We must remember the position it occupies in the argument, it being only introduced as a reason for the exhortation to pray for all. Then the words must be looked at very carefully. Gods-will is not to save (ssai) allif that had been His sovereign will He would have saved all; but His will is that all should be savedall should come to the knowledge of the truth; not to the knowledge of the mere theoretical, but of the practical and saving truth as revealed in the gospel. In other words, through the sacrifice and the death of Christ all are rendered capable of salvation (salvabiles); that some are indisputably not saved, is not due to any outward circumscription or inefficacy of the divine will, but to mans rejection of the special means of salvation which God has been pleased to appoint, and to which it is His divine will that mans salvation should be limited. Redemption is universal, yet conditionalall may be saved, yet all will not be saved, because all will not conform to Gods appointed condition.Bishop Ellicott.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Will have Rather, who wills. It is the divine ideal, willed by God to be accomplished.
All men The same all as in 1Ti 2:1. The reason why prayer should be made for all is, that God wills the salvation of all. On the reason why all are not saved see note on Eph 1:10.
And to come In order that they might be saved to the knowledge of the truth, by which they would be saved.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Ti 2:4. Who will have all men to be saved, It is here asserted by an inspired apostle, that God desireth the salvation of all men; and, in order to their bring capable of higher degrees of glory and happiness, would have them embrace the gospel, wherever it is preached, and become members of his preparatory kingdom. This is a pleasing thought, and cannot but be highly grateful to all benevolent minds: and if it should be inquired, “Why then are not all men saved?Is not God infinite in power? Cannot he effect what he desires?”The proper answer would be, that God is undoubtedly infinite in power, and therefore able to do whatsoever he pleases; but, that his manner of dealing with intelligent creatures, and with the inanimate part of the creation, is very different; because the state of the creatures themselves is very different. In the natural, or inanimate world, God, by his mighty power, effecteth whatever he desireth; and therein he acts according to the nature of inanimate things, which are entirely passive: but should he act after the same manner with intelligent beings, to whom, through his grace, he gives the offer of eternal happiness or eternal misery, heaven or hell, he woulddestroy their make; and treat them like what they are not, mere inanimate and passive creatures;a thing whichinfinite wisdom can never do. Should he attempt to force sinners to become penitent and holy, the very force would destroy the nature of their holiness, and render it as improper to reward them, as it would be to reward a clock for going right, when all the wheels, and springs, and weights, were in their due order and situation. And if God sincerely desire the salvation of all, it is necessary that so wise and good a Being should in the present state of mankind, who are by nature dead in trespasses and sins, and children of wrath, offer to all, such a measure of his grace, as is sufficient to bring all who duly improve it to the eternal enjoyment of himself in glory: without which, indeed it is not easy to see how the wicked, who finally perish, can be left without excuse. But when he deals with intelligent beings in this stateof trial according to the use or abuse of his free grace, which alone gives them a free choice,a power to stand or fall; it is not difficult to account for the perishing of such multitudes, even though God would have all men to be saved. The declaration of the divine benevolence to all mankind, is here subjoined as a reason why the Christians were to pray for all men: if God was ready to save them, surely they ought to be ready to pray for them. But it was also peculiarlydesigned as an oblique reproof ofthe Judaizing Christians, for their bigotry to their own nation, and their contempt of the Gentile Christians, or Gentiles in general. St. Paul here lets them know, that GOD judgeth otherwise, and therefore they ought to do so. He makes no distinction under the gospel between Jew and Gentile; and they ought to imitate the divine benevolence.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 2:4 . Ground of the previous thought. The general intercession is . . . before God, because He, etc. It is not unusual to give in a relative clause the grounds of a previous statement. (comp. Tit 2:11 )] The chief accent is laid on (corresponding with , 1Ti 2:1 ), which is therefore placed first. God’s purpose of salvation extends to all, and therefore the prayer of Christians must include all. Wiesinger, however, is right in remarking that “the apostle in . . . does not mean specially to give a reason for prayer for the conversion of all men, but for prayer generally as a duty of universal love to men.” Chrysostom puts it differently: , , ( ) .
The true connection of thought is obscured if we supply the intermediate thought, that prayer for all, and specially for kings, serves to maintain the peace without which the spread of Christianity would be hindered. [87]
] The same connection of words is found elsewhere only in 2Ti 3:7 ; on the meaning of , see my Commentary on Colossians , pp. 74 f., Remark.
The connection of the two expressions and . . may be regarded differently. Hofmann takes them to be in substance identical; Heydenreich takes the latter as an explanation of the former, “showing how and by what means God wishes to effect the salvation of all;” he therefore regards the . . as the means of the . So, too, Winer (p. 514 [E. T. p. 692]): “at first the general purpose is mentioned ( , and in pursuance of this), then the immediate purpose (as a means of attaining the other).” It is explained in the same way by Wiesinger, van Oosterzee, and others. But it seems more natural to regard the as the goal to which the rescue ( ) leads (so, too, Plitt). [88]
[87] Mosheim ( Instit. Hist. Eccles. maj. I. 36): Id sanctus homo tradit: nisi pax in orbe terrarum vigeat, fieri nullo modo posse, ut voluntati divinae, quae omnium hominum salutem cupit, satisfiat; bellis nimirum flagrantibus haud licuisset legatis Jesu Christi, secure ad omnes populos proficisei.
[88] In this verse the idea of the universality of God’s purpose of salvation is clearly and distinctly expressed. Calvin, in order to save his theory of predestination, has to take refuge in an exposition more than ingenious: de hominum generibus, non singulis personis, sermo est; nihil enim aliud intendit, quam principes et extraneos, populos in hoc numero includere.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 Who will have all men to be saved, and to come unto the knowledge of the truth.
Ver. 4. Who will have all men, &c. ] God willeth, to wit, with a will whereby he inviteth, and putteth no bar; not with a will whereby he effecteth it, taking away all impediments.
That all men ] Not distributively taken, but collectively, as thrice in one verse, Col 1:28 .
Should be saved ] viz. If they do what he commandeth: God doth not tie himself to cause them to do what he commandeth, that they may be saved.
And to come to the knowledge ] The only way to salvation. Pray therefore that their eyes may be opened, Act 26:18 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1Ti 2:4 . “The grace of God hath appeared, bringing salvation to all men” (Tit 2:11 ) as was foreshadowed in the O.T.; e.g . Psa 67:2 , “Thy saving health among all nations”. God is, so far as His inclination or will is concerned, “the Saviour of all men,” but actually, so far as we can affirm with certainty, “of them that believe” (1Ti 4:10 ). These He saved , (2Ti 1:9 ; Tit 3:5 ), i.e., placed in a state of being saved . But here St. Paul does not say , but ; for by His own limitation of His powers, so far as they are perceived by us, the salvation of men does not depend on God alone. It depends on the exercise of the free will of each individual in the acceptance or rejection of salvation (so Wiesinger, quoted by Alf.; and, as Bengel notes on , non coguntur ), as well as on the cooperation of those who pray for all men; and, by so doing, generate a spiritual atmosphere in which the designs of God may grow.
It is also to be observed that since salvation means a state of being saved , there is no difficulty in the knowledge of the truth following it in the sentence, as though it were a consequence rather than a precedent condition. This is indeed the order indicated in the Last Commission: “baptising them teaching them” (Mat 28:19-20 ). So that there is no need to suppose with Ell., that was “suggested by the enunciation of the great truth which is contained in the following verse”.
: This whole phrase recurs in 2Ti 3:7 . For see reff. In Heb 10:26 both words have the article. It has been shown by Dean Armitage Robinson ( Ephesians , p. 248 sqq .) that is not maior exactiorque cognitio ; but, as distinguished from “which is the wider word and expresses ‘knowledge’ in the fullest sense, is knowledge directed towards a particular object, perceiving, discerning, recognising”. Cf. 2Ma 9:11 , . occurs fourteen times in the Pastorals; and often with a special Christian reference, like and . See e.g . in addition to this place, 1Ti 3:15 ; 1Ti 4:3 ; 1Ti 6:5 , 2Ti 2:15 ; 2Ti 2:18 ; 2Ti 3:8 ; 2Ti 4:4 , Tit 1:14 . It is a term that belongs to the Johannine theology as well as to the Pauline.
Fuente: The Expositors Greek Testament by Robertson
will = wills. App-102.
have . . . to be = that . . . should be.
to. Omit.
unto. App-104.
knowlocge. App-132.
Fuente: Companion Bible Notes, Appendices and Graphics
1Ti 2:4. ) all, not merely a part, much less a very small part; 1Ti 2:3, note.-, men) lost in themselves.-, [wills] wishes) in serious earnestness of wish: ibid.-, to be saved) This is treated of, at 1Ti 2:5-6.- , and unto) This is treated of, at 1Ti 2:6-7.-) of saving truth.-, to come) They are not forced.
Fuente: Gnomon of the New Testament
1Ti 2:4
who would have all men to be saved,-Gods good will to all men is here expressed, and he desires that all should come to the knowledge of the truth and be saved.
and come to the knowledge of the truth.-There is no intimation that salvation is granted save through the knowledge of the truth. The truth was revealed by God to guide man into the way of salvation. Without Gods direction man can never obtain remission of sins and eternal life.
Fuente: Old and New Testaments Restoration Commentary
saved
(See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
will: Isa 45:22, Isa 49:6, Isa 55:1, Eze 18:23, Eze 18:32, Eze 33:11, Luk 14:23, Joh 3:15-17, Joh 6:37, Rom 3:29, Rom 3:30, 2Co 5:17-19, 1Th 2:15, 1Th 2:16, Tit 2:11, 2Pe 3:9
and: Mat 28:19, Mar 16:15, Luk 24:47, Rom 10:12-15, Rev 14:6
the knowledge: Isa 53:11, Hab 2:14, Luk 1:77, Joh 14:6, Joh 17:17, 2Ti 2:25, 2Ti 3:7, Heb 10:26
Reciprocal: Pro 8:4 – General Zec 10:8 – for Joh 1:7 – that Joh 5:34 – that Rom 5:18 – all men Rom 11:32 – concluded them all Gal 3:14 – through Col 2:19 – not 2Th 2:10 – that they 1Ti 2:1 – all men 1Ti 4:3 – believe 1Ti 4:10 – the saviour 2Jo 1:1 – known
Fuente: The Treasury of Scripture Knowledge
1Ti 2:4. It should be noted that the salvation of men is connected with the knowledge of the truth; the latter is necessary for the former.
Fuente: Combined Bible Commentary
1Ti 2:4. No assertion of the universal love of God can be more clear than this. Whatever might be St. Pauls belief as to election and predestination, it did not prevent his resting absolutely on the truth that God wills all men to be saved. Men were tempted to draw a line of demarcation in their prayers, and could hardly bring themselves to pray for a Nero or a Tigellinus. St. Pauls argument is that such prayers are acceptable with God because they coincide with that will which, though men in the exercise of the fatal gift of freedom may frustrate it, is yet itself unchangeable. But this is not all. The nature of the salvation is expressed in the words that stand as in opposition with it. It is found in the knowledge mil and deep, more than the mere gnosis of the understanding, of the truth which is eternal. This was what our Lord taught, as recorded by St. John (Joh 17:3), and this was always the most prominent element in St. Pauls thoughts of the blessedness of the future (1Co 13:12). Comp. 1Jn 3:2.
Fuente: A Popular Commentary on the New Testament
1Ti 2:4 “Who will have all men to be saved, and to come unto the knowledge of the truth.”
What does ALL MEN mean to the average Christian in this context? Do we really think of the world?
I’ve been seeing some very misguided people that are saying that the world is 75% evangelized: There are 12,000 total people groups in the world. There are 9,000 of them that have A gospel witness thus the world is 75% evangelized – this is their thinking. Is it any wonder that mission agencies are having increasing trouble finding workers and funds – the WORK IS ALMOST DONE! The Devil has been seriously busy on this one.
The truth is closer to the reality that half the world has never heard the Gospel.
How will they hear if Christians are telling other Christians that the job is almost done? God wants all of mankind to come to a saving knowledge of Him!
This is like saying America is totally evangelized if they have one church – imagine, if your church were the only church in your country would you feel your people had been evangelized?
How can this ever happen if they never hear the Gospel. Rom 10:13-15 “For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!”
Knowledge is a word that depicts a complete knowledge of truth – this is the Lord’s desire for all of mankind – knowledge unto salvation.
The key to this passage is certainly that God wills to have all men saved. Praying and living are two ways that we can assist God in accomplishing this task. SOMETHING EVERY BELIEVER CAN BE INVOLVED IN!
Richard Baxter a puritan gave some appropriate thoughts to end our study with.
“Oh, if you have the hearts of Christians or of men in you, let them yearn towards your poor ignorant, ungodly neighbors. Alas, there is but a step betwixt them and death and hell; many hundred diseases are waiting ready to seize on them, and if they die unregenerate, they are lost forever. Have you hearts of rock, that cannot pity men in such a case as this? If you believe not the Word of God, and the danger of sinners, why are you Christians yourselves? If you do believe it, why do you not bestir yourself to the helping of others? Do you not care who is damned, so you be saved? If so, you have sufficient cause to pity yourselves, for it is a frame of spirit utterly inconsistent with grace …. Dost thou live close by them, or meet them in the streets, or labour with them, or travel with them, or sit and talk with them, and say nothing to them of their souls, or the life to come? If their houses were on fire, thou wouldst run and help them; and wilt thou not help them when their souls are almost at the fire of hell?” (Cited in I. D. E. Thomas, A Puritan Golden Treasury [Edinburgh: Banner of Truth, 1977], 92-93)