1Ti 2:4, 2Pe 3:9 | Barnes | STEP | Verse 4. 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 any one. 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 men 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" (θελω) means to desire or wish , ; . This passage cannot mean, as many have supposed, that God wills that all kinds of men 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 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 men 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 , the apostle gives reasons showing that God wished the salvation of all men, 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 men--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 men 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 men--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 men 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." . (b) "Who will have"

1 Timothy 2:4

Verse 4. 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 any one. 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 men 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" (θελω) means to desire or wish, Lk 8:20, 23:8, Jn 16:19; Gal 4:20, Mk 7:24, 1Cor 7:7, 11:3, 14:5, Mt 15:28. This passage cannot mean, as many have supposed, that God wills that all kinds of men 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 1Timm 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 men 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 1Timm 2:5,6, the apostle gives reasons showing that God wished the salvation of all men, 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 men--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 men 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 men--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 men 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." Eph 4:21.

(b) "Who will have" Jn 3:15,16, 2Pet 3:9

2 Peter 3:9

Verse 9. The Lord is not slack concerning his promise. That is, it should not be inferred because his promise seems to be long delayed that therefore it will fail. When men, after a considerable lapse of time, fail to fulfil their engagements, we infer that it is because they have changed their plans, or because they have forgotten their promises, or because they have no ability to perform them, or because there is a want of principle which makes them regardless of their obligations. But no such inference can be drawn from the apparent delay of the fulfilment of the Divine purposes. Whatever may be the reasons why they seem to be deferred, we may be sure that it is from no such causes as these.

As some men count slackness. It is probable that the apostle here had his eye on some professing Christians who had become disheartened and impatient, and who, from the delay in regard to the coming of the Lord Jesus, and from the representations of those who denied the truth of the Christian religion, arguing from that delay that it was false, began to fear that his promised coming would indeed never occur. To such he says that it should not be inferred from his delay that he would not return, but that the delay should be regarded as an evidence of his desire that men should have space for repentance, and an opportunity to secure their salvation. 2Pet 3:15.

But is longsuffering to us-ward. Toward us. The delay should be regarded as a proof of his forbearance, and of his desire that men should be saved. Every sinner should consider the fact that he is not cut down in his sins, not as a proof that God will not punish the wicked, but as a demonstration that he is now forbearing, and is willing that he should have an ample opportunity to obtain eternal life. No man should infer that God will not execute his threatenings, unless he can look into the most distant parts of a coming eternity, and demonstrate that there is no suffering appointed for the sinner there; any man who sins, and who is spared even for a moment, should regard the respite as a proof that God is merciful and forbearing now.

Not willing that any should perish. That is, he does not desire it or wish it. His nature is benevolent, and he sincerely desires the eternal happiness of all, and his patience towards sinners proves that he is willing that they should be saved. If he were not willing, it would be easy for him to cut them off, and exclude them from hope at once. This passage, however, should not be adduced to prove

(1.) that sinners never will in fact perish; for

(a.) the passage does not refer to what God will do as the final Judge of mankind, but to what are his feelings and desires now towards men.

(b.) One may have a sincere desire that others should not perish, and yet it may be that, in entire consistency with that, they will perish. A parent has a sincere wish that his children should not be punished, and yet he himself may be under a moral necessity to punish them. A lawgiver may have a sincere wish that no one should ever break the laws, or be punished, and yet he himself may build a prison, and construct a gallows, and cause the law to be executed in a most rigorous manner. A judge on the bench may have a sincere desire that no man should be executed, and that every one arraigned before him should be found to be innocent, and yet even he, in entire accordance with that wish, and with a most benevolent heart, even with tears in his eyes, may pronounce the sentence of the law.

(c.) It cannot be inferred that all that the heart of infinite benevolence would desire will be accomplished by his mere will. It is evidently as much in accordance with the benevolence of God that no man should be miserable in this world, as it is that no one should suffer in the next, since the difficulty is not in the question where one shall suffer, but in the fact itself that any should suffer; and it is just as much in accordance with his nature that all should he happy here, as that they should be happy hereafter. And yet no man can maintain that the fact that God is benevolent proves that no one will suffer here. As little will that fact prove that none will suffer in the world to come.

(2.) The passage should not be adduced to prove that God has no purpose, and has formed no plan, in regard to the destruction of the wicked; for

(a.) the word here used has reference rather to his disposition, or to his nature, than to any act or plan.

(b.) There is a sense, as is admitted by all, in which he does will the destruction of the wicked--to wit, if they do not repent--that is, if they deserve it.

(c.) Such an act is as inconsistent with his general benevolence as an eternal purpose in the matter, since his eternal purpose can only have been to do what he actually does; and if it be consistent with a sincere desire that sinners should be saved to do this, then it is consistent to determine beforehand to do it--for to determine before hand to do what is in fact right, cannot but be a lovely trait in the character of any one.

(3.) The passage then proves

(a.) that God has a sincere desire that men should be saved;

(b.) that any purpose in regard to the destruction of sinners is not founded on mere will, or is not arbitrary;

(c.) that it would be agreeable to the nature of God, and to his arrangements in the plan of salvation, if all men should come to repentance, and accept the offers of mercy;

(d.) that if any come to him truly penitent, and desirous to be saved, they will not be cast off;

(e.) that, since it is in accordance with him nature that he should desire that all men may be saved, it may be presumed that he has made an arrangement by which it is possible that they should be; and

(f.) that, since this is his desire, it is proper for the ministers of religion to offer salvation to every human being. Comp. Eze 33:11.

(+) "slack" "slow" (c) "slack" Heb 2:3 (++) "slackness" "slowness" (a) "long suffering" Ps 86:15, Isa 30:18 (b) "not willing" Eze 33:11 (c) "should come" 1Timm 2:4