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Selected Verse: 1 Timothy 2:4 - King James

Verse	Translation	Text
1Ti 2:4	King James	Who will have all men to be saved, and to come unto the knowledge of the truth.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
"Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [CHRYSOSTOM]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all. to come--They are not forced. unto the knowledge--Greek, "the full knowledge" or "recognition" (See on Co1 13:12; Phi 1:9). the truth--the saving truth as it is in, and by, Jesus (Joh 17:3, Joh 17:17).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

"Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [CHRYSOSTOM]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.

to come--They are not forced.

unto the knowledge--Greek, "the full knowledge" or "recognition" (See on Co1 13:12; Phi 1:9).

the truth--the saving truth as it is in, and by, Jesus (Joh 17:3, Joh 17:17).

Notes on the Bible, by Albert Barnes, [1834]
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" (θέλω thelō), means to desire or wish, see Luk 8:20; Luk 23:8; Joh 16:19; Gal 4:20; Mar 7:24; Co1 7:7; Co1 11:3; Co1 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 Ti1 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 Ti1 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.

Notes on the Bible, by Albert Barnes, [1834]

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" (θέλω thelō), means to desire or wish, see Luk 8:20; Luk 23:8; Joh 16:19; Gal 4:20; Mar 7:24; Co1 7:7; Co1 11:3; Co1 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 Ti1 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 Ti1 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
saved (See Scofield) - (Rom 1:16).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Who will have all men to be saved (ὃς πάντας ἀνθρώπους θέλει σωθῆναι) 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. Θέλει willeth, marking a determinate purpose. Come to the knowledge of the truth (εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν) The phrase only here and Ti2 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Rom 3:20; see on Col 1:9; see on Ti1 2:4; see on Ti1 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Rom 1:21, Rom 1:28, and Co1 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truth, see on sound doctrine, Ti1 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 Co1 13:12; Phi 3:8; Joh 17:3. The latter is more in accord with the general drift of teaching in these Epistles.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Who willeth seriously all men - Not a part only, much less the smallest part. To be saved - Eternally. This is treated of, Ti1 2:5-6. And, in order thereto, to come - They are not compelled. To the knowledge of the truth - Which brings salvation. This is treated of, Ti1 2:6-7.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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, εις επιγνωσιν αληθειας, 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.

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¹⁷ Sanctify them through thy truth: thy word is truth.

³ And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

⁹ And this I pray, that your love may abound yet more and more in knowledge and in all judgment;

¹² For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

²¹ If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

⁵ For there is one God, and one mediator between God and men, the man Christ Jesus;
⁶ Who gave himself a ransom for all, to be testified in due time.

¹ I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

²⁸ Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

⁵ I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

³ But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

⁷ For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

²⁴ And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.

²⁰ I desire to be present with you now, and to change my voice; for I stand in doubt of you.

¹⁹ Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?

⁸ And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

²⁰ And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.

¹⁶ For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

³ And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

⁸ Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

¹² For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

¹⁰ For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

¹² For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

²⁸ And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

²¹ Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

³ Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

⁴ Who will have all men to be saved, and to come unto the knowledge of the truth.

⁹ For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;

²⁰ Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

⁷ Ever learning, and never able to come to the knowledge of the truth.

⁶ Who gave himself a ransom for all, to be testified in due time.
⁷ Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

⁵ For there is one God, and one mediator between God and men, the man Christ Jesus;
⁶ Who gave himself a ransom for all, to be testified in due time.