Charles Hodge on 1 Tim 2:4: common sense exegesis

XII. “Who will have all men to be saved and to come
unto the knowledge of the truth.” 1 Tim. 2: 4.
[March 1st, 1868.]

There are two principles which must control the interpretation of the Scriptures. That is, when a passage admits of two interpretations, the choice between them is to be determined, first, by the analogy of Scripture. If one interpretation contradicts what the Bible elsewhere teaches and another accords with it, then we are bound to accept the latter. Or, secondly, the interpretation must be decided by established facts. That is, if one interpretation agrees with such facts and another contradicts them, then the former must be true.

This passage admits of two interpretations so far as the signification of the words are concerned. First, that God wills, in the sense of purposing or intending, the salvation of all men. This cannot be true, first, because it contradicts the Scriptures. The Scriptures teach 1st, that the purposes of God are immutable, and that they cannot fail of their accomplishment. 2d. That all men are not to be saved. It is clearly taught that multitudes of the human race have perished, are now perishing, and will hereafter perish. That God intends and purposes what he knows is not to happen, is a contradiction. It contradicts the very idea of God, and is an impossibility, Secondly, this interpretation contradicts admitted facts as well as the explicit statements of the Bible.

1. It is a fact that God does not give saving grace to all men. 2. It is a fact that he does not and never has brought all men to the knowledge of the truth. Multitudes of men are destitute of that knowledge, and ever have been. By truth it is clear the apostle means saving truth, the truth as revealed in the gospel, and not merely the truth as revealed by things that are made. This interpretation therefore cannot be correct.

The second interpretation is that God desires the salvation of all men. This means 1st, just what is said when the Scriptures declare that God is good; that he is merciful and gracious, and ready to forgive; that he is good to all, and his tender mercies over all his works. He is kind to the unthankful and to the evil. This goodness or benevolence of God is not only declared but revealed in his works, in his providence, and in the work of redemption. 2d. It means what is said in Ezek. xxxiii. 11. “As I live, saith the Lord God, I have no pleasure in the death of the wicked,” and in Ezek. xviii. 23, “Have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his ways and live ?” Also Lam. iii. 33, “For he doth not afflict willingly nor grieve the children of men.” It means what Christ taught in the parable of the prodigal son, and of the lost sheep and the lost piece of money; and is taught by his lament over Jerusalem.

All these passages teach that God delights in the happiness of his creatures, and that when he permits them to perish, or inflicts evil upon them, it is from some inexorable necessity; that is, because it would be unwise and wrong to do otherwise. His relation is that of a benevolent sovereign in punishing crime, or of a tender judge in passing sentence on offenders, or, what is the familiar representation of Scripture, that of a father who deals with his children with tenderness, yet with wisdom and according to the dictates of right.

This is the meaning of the passage. That it is the correct one is plain, 1. Because it is agreeable to the meaning of the word thelein. In innumerable cases it means to love, delight in, to regard with satisfaction as a thing desirable. “Sacrifice and offerings thou wouldst not,” “neither hadst pleasure therein.” “Ye cannot do the things that ye would.” “For what I would, that do I not, but what I hate, that I do.” “We would see a sign from thee.” “Be it unto thee even as thou wilt.” ” If he delight in him” is ei thelei auton. 2. This passage thus interpreted teaches just what the Scriptures elsewhere teach of the goodness of God. 3. It does not contradict the Scriptures as the other does, or make God mutable or impotent. 4. It is accordant with all known facts. It agrees with the fact, that God is benevolent, as shown in his works, and yet that he permits many to perish.

This truth is of great importance, 1. Because all religion is founded on the knowledge of God and on the proper apprehensions of his character. We should err fatally if we conceived of God as malevolent.

2. The conviction that God is love, that he is a kind Father, is necessary to encourage sinners to repent. The prodigal hesitated because he doubted his father’s love. It was his hope that encouraged him to return.

3. This truth is necessary to our confidence in God. It is the source of gratitude and love.

4. It is to be held fast to under all circumstances. We are to believe though so much sin and misery are allowed to prevail. We are not to resort to false solutions of this difficulty, to assume that God cannot prevent sin, or that he wills it as a means to happiness. He allows it because it seems good in his sight to do so, and this is the highest and the last solution of the problem of evil.

Charles Hodge, ‘Who will have all men to be saved and to come unto the knowledge of the truth.” 1 Tim. 2: 4,” in Conference Papers, (New York, Charles, Scribner’s Sons, 1879), 18-19.

Calvin on 1 Tim 2:4-6

Sermons:

Again, let us know that when the Gospel is preached unto us, it is to make us so much the more void of excuse. And why so? For the seeing that God had already showed us that he was ready to receive us to mercy, if we had come to him, our condemnation shall no doubt be increased, if we be so wicked as to draw back, when he calls so mildly and lovingly. Yet notwithstanding, (as we have here exhorted) let us not leave off, to pray for all men in general: For S. Paul shows us, that God will have all men be saved, that is to say all people & all nations. And therefore we must not settle ourselves in such sort upon the diversity which is seen amongst men, that we forget that God has made us all in his image and likeness, that we are his workmanship, that he may stretch forth his goodness over them which are at this day far from him, as we have a good proof of it. Calvin, Sermons on 1 Timothy, Sermon 13, 2:3-5, p., 160.

Commentaries:

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,” (Romans 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.” (Psalm 2:8-10.) 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. Calvin, 1 Timothy 2:4.

 

[to be continued.]

John Howe on God willing the salvation of all men (Eze 18:32, 1Tim 2:4, 2 Peter 3:9, John 3:16 etc)

God wills the salvation of all men:

[The Gospel] …also represents God to you as reconcilable through a Mediator. In that gospel “peace is preached to you, by Jesus Christ That gospel lets you see God in Christ reconciling the world unto himself, that sin may not be imputed to them That gospel proclaims glory to God in the highest peace on earth, good-will towards men. So did the voices of angels sum up the glad tidings of the gospel, when that Prince of peace was born into the world. It tells you “God desires not the death of sinners but that they may turn and live;” that he would “have all men be saved, and come to the knowledge of the truth: “that he is “long suffering towards them, not willing that any should perish, but that all should come to repentance,” that he “so loved the world that he gave his only begotten Son that whosoever believes on him should not perish, but have everlasting life” The rest of the world cannot but collect, from darker intimations, God’s favourable propensions towards them. He spares them, is patient towards them, that herein, “his goodness might lead them to repentance.” He sustains them,, lets them dwell in a world which they might understand was of his making, and whereof he is absolute Lord. “They live move and have their being in him, that they might seek after him, and by feeling find him out.” He doth them “good, gives them rain from heaven and fruitful seasons, filling their hearts with food and gladness.” He lets “his sun shine on them,” whose far extended beams shew forth his kindness and: benignity to men, even “to the utmost ends of the earth. For there is no speech or language whither his line and circle reaches not.” But those are but dull and glimmering beams in comparison of those that shine from the Sun of righteousness through the gospel-revelation, and in respect of that divine glory which appears in the face of Jesus Christ. How clearly doth the light of this gospel-day reveal God’s design of reducing sinners, and reconciling them to himself by a Redeemer! How canst thou but say, sinner, thou hast a day of it? and clear day-light shewing thee what the good and acceptable will of God towards thee is? Thou art not left to guess only, thou mayst be reconciled and find mercy, and to grope and feel thy way in the dark, unless it be a darkness of thy own making. And whereas a sinner, a disloyal rebellious creature, that hath affronted the majesty of heaven, and engaged against himself the wrath and justice of his Maker, and is unable to make him any recompense, can have no reason to hope God will shew him mercy, and be reconciled to him for his own sake, or for any thing he can do to oblige or induce him to it; the same gospel shews you plainly, it is for the Redeemer’s sake, and what he hath done and suffered to procure it.

John Howe, “The Redeemers Tears Wept Over Lost Souls.” in Works, (Hunt edition, 1822), 4:24.

Credit to Tony

Vermigli on 1 Tim 2:4

45. They also put forward the statement to Timothy, “God will have all men to be saved (1 Tim 2:4).” Pighius regularly repeats this passage as if it were invincible. Yet Augustine often taught that it may be expounded in such a way that it lends no weight at all to prove their fond invention [Augustin Corrept. 14.44 (PL 44.943); idem, Ep. 217.6.19 (PL 33.985-86); idem, C. Jul. 8.42 (PL 44.75940), idem, Praed. 8.14 (PL 44.971)]. First, we take it to be spoken of all states and kinds of men, that is, that God will have some of all kinds of men to be saved. This interpretation agrees perfectly well with the purpose of the apostle. He had instituted that prayers and supplications should be made for all men, especially kings and those in public authority, so that under them we may live a quiet life in all piety and chastity (Tim. 2:l-2). Therefore, to declare that no state or kind of person is excluded, he added, “God will have all men to be saved.” It is as if he had said that no one is prevented by that calling and level in which he is placed, so long as it is not repugnant to the word of God, but that he may come to salvation; therefore, we should pray for all kinds of men. Yet we cannot infer from this that God endows everyone in particular with grace, or predestines everyone to salvation. Similarly, in the time of the flood, all living creatures are said to have been saved in the ark with Noah, but only some of every kind were gathered together in it. 

Or we may understand it like this: God will have all men to be saved, for as many as are saved, they are saved by his will. It is as if one should say of a teacher of rhetoric in a city that he teaches all men. This kind of speech does not mean that all the citizens are hearers of rhetoric, but that as many as learn are taught by him. It is also like someone pointing to the gate of a house and saying that everyone enters this way. We must not understand from this that everyone enters that house, but that as many as enter do so by way of that gate alone.

Third, there are some who interpret these words of the apostle as referring to the signified will or antecedent will, that all men are invited since preaching is set forth to all indifferently.  No one fails inwardly to feel some spur by which he is continually stirred up to do well. Thus if we relate this to the will of God, we will easily grant that he will have all men to be saved. They will not have it to be understood of the hidden and effective will which they call the consequent will. In this way one may understand such speech as “God illumines every man who comes into this world and “Come unto me all who are weary and heavy laden,”(John1 9; Matt. 11:21), for all are provoked by the oracles of God and all are inwardly moved by some spur.

All these interpretations are quite probable and also fitting, yet beside these there is another, both ready and plain. The Holy Scriptures set forth two human societies: one of the godly and the other of the ungodly. Both societies have universal propositions attached which should be restricted to their own category by j the careful reader. The prophets say, and Christ cites them: “All shall be taught by God (theodidaktos) and all shall know me from the least to the greatest”; and again he says, “When I shall be lifted up from the earth, I will draw all things to myself (John:4 5; Jer. 31:33). Unless these universal propositions refer to the godly who are elected, they are not true. This is also true of these passages: “I will pour out my Spirit on all flesh” and “All flesh shall come in my sight and shall worship in Jerusalem:’ and again, “All flesh shall see the salvation of God:’ and finally, “God lifts up all who fall (Joel 2: 28; Isa. 66:23; Luke 35; Ps. 145:14). Who does not see that these passages are to be understood only of the saints? 

In contrast, these following passages refer to the ungodly: “No one receives his testimony” yet many believed, and “You will be hated by all.” Again it is stated, “They all seek after their own interests”; and “They have all turned aside together; they have become corrupt. There is no one who does good, not even one” (John 3: 32; Matt. 10:22; Phil. 2:21; Ps. 14:3). Those who are pious and regenerate are acceptable to God and endeavor to show him some obedience to the law, but these universal sayings should not be extended beyond their own society.

Augustine had this distinction in mind in his book The City of God, where he proves that there have always been two cities, one the city of God and the other the city of the devil. Therefore, in these general propositions we must always give due consideration as to which class or group of men they refer. If we do so here, we will apply the statement to the saints and the elect, namely, that “God will have all men to be saved”: and so all doubt is removed. Otherwise, it seems that God does not effectively will the salvation of all men, as is demonstrated by the many infants who have perished without Christ and many also which have been born fools, and deaf, and never had the right and proper use of reason. It often happens that some have had long lives, honest and faithful enough, and yet suddenly fall at last and are taken out of the world to perish eternally. Others, on the contrary, who have perpetually led a life of wickedness, are at the end of their lives endowed with faith and repentance and are saved. Yet they I might have been taken away first, so that evil would not have changed their minds. Who will in these examples say that God wills the salvation of all with the same effectiveness? They bring up a saying of Christ’s: “How often would I have gathered your children together as a hen gathers her chicks, and you would not?” (Matt. 23:37) Here also it is the antecedent will of the sign that is meant. God through his prophets, preachers, apostles, and Scriptures invited the Jews to fly to him by repentance time after time, but they refused, but by his effective will, which is called consequent, he always drew to himself those who were his. Nor was there any age when he did not gather as many of the Hebrews as he had predestined. Therefore, as Augustine said, those that I would, I have gathered together, although you would not. 

Peter Martyr Vermigli, Predestination and Justification, trans., by Frank A. James, (Kirksville, Missouri: Sixteenth Century Essays and Studies, 2003),  8:62-64.

 

Bullinger on God’s will for the salvation of all men: 1 Tim 2:4

1) Our God is the God of all men and nations, who according to the saying of the apostle, “would have al men to be saved, and come to the knowledge of the truth[1 Tim 2:4]:” and therefore has he, for the benefit, life, and salvation of all men, revealed in his word, that so indeed there might be a rule and a certain way to lead men by this path of justice into life everlasting. Decades, 1st Decade, Sermon 2, vol 1, p.,57.

2) Dearly belovd, this hour you have heard our bountiful Lord and God, “who would have all men saved and to come to the knowledge of the truth,” how he has revealed his word to all men throughout the whole world, to the intent that all men in all places, of what kind [Lat: sexus], age, or degree soever they be, may know the truth, and be instructed in the true salvation; and may learn a perfect way how to live rightly, well, and holily, so that the man of God may be perfect, instructed to all good works. Decades, 1st Decade, Sermon 2, vol 1, p.,69.

3) Wherefore our Lord Jesus Christ, being both God and man, was a fit Mediator for both parties. Which thing the apostle witnessing saith: “One God, and one Mediator of God and men, the man Christ Jesus, who gave himself the price of redemption for all [1 Tim 2:5,6.] Decades, 1st Decade, Sermon 7, vol 1, p., 131