1 Timothy 2:4 - Printer Friendly

ESV: who desires all people to be saved and to come to the knowledge of the truth.

NIV: who wants all people to be saved and to come to a knowledge of the truth.

NASB: who wants all people to be saved and to come to the knowledge of the truth.

CSB: who wants everyone to be saved and to come to the knowledge of the truth.

NLT: who wants everyone to be saved and to understand the truth.

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

NKJV: who desires all men to be saved and to come to the knowledge of the truth.

What seems like a simple statement by Paul, that God wants to see "all" people find salvation, becomes very complex based on one's assumptions. The Greek phrase is pantas anthrōpous, echoing the same universal sentiment as in 1 Timothy 2:1, where Paul encouraged prayers on behalf of "all people." The terminology refers to mankind in general, including both men and women. The desire being expressed here applies to all people.

God has all wisdom and can sovereignly choose certain people who will believe (Romans 9:18) and also allow people to decide to believe in Christ (Ephesians 2:8–9). Jesus came to provide a way to know God (John 14:6; Acts 4:12). However, not everyone will believe. God's desire is for all people to come to faith in Him, according to this verse and others (2 Peter 3:9). In basic terms, the Bible presents reasons to believe that God chooses us for salvation, and that He offers us a choice to be saved, and that not all people are saved.

Taken in a shallow sense, all of this can appear contradictory. And yet, all three concepts are presented in Scripture. The discussion on how these ideas relate to each other is beyond the scope of a short commentary. There are many competing ideas which seek to harmonize the concepts of free will and God's sovereignty. In the end, all we can or need to know is what we each face: a need for a personal relationship with Christ. The word "saved" used here is sōthēnai, which involves the idea of rescue or restoration.

Beyond simply being saved, God also wants people to come to the "knowledge of the truth." This includes the idea of understanding what is right about God, or the sound doctrine often mentioned by Paul in this letter. This same phrase is used by Paul in 2 Timothy 2:25; 3:7, Titus 1:1, and by the author of Hebrews in 10:26.

First Timothy 2:1–8 provides a perspective on prayer. Christians are not only supposed to pray, but to pray for all people. This even includes kings, rulers, and government officials. The basis for this is that God wants to see such people saved; His love for them is as great as it is for anyone else. The earthly hope of a believer, then, is the ability to live in peace. Preaching one message was Paul's primary service to God: that all men are saved in the same way, which is by faith in Christ. The men of a church, then, should lead prayer with an attitude of cooperation and love.

In this passage, Paul encourages Timothy to lead his church in prayer, including prayers for government and worldly leaders. This flows naturally from the Christian view of humanity, which sees all men as loved by God and in need of the same salvation from sin. A large portion of the chapter is taken by Paul's comments on the role of women in worship services. Rather than focusing on flashy clothes and dramatic behavior, women are to be modest and godly. In addition, women should not take on specific spiritual leadership roles reserved for men.

In chapter 1, Paul charged Timothy to hold fast against false teaching. In chapter 2, Paul begins to lay out the practical steps a church needs to take in order to prevent false doctrine from taking over. This begins with prayer, including prayers for leaders outside the church, so Christians can be left in peace. Paul also explains the separation between the roles of men and women in worship services, which should be read in the context of his comments in chapter 3.

First Timothy is one of Paul's three ''Pastoral Epistles.'' Paul's other letters, such as Romans, Ephesians, and Colossians, are meant for a broader audience. First Timothy, 2 Timothy, and Titus are written to specific people whom Paul is advising on how to best lead their local churches. These three letters present a close look at the form and function of church leadership. First Timothy, like 2 Timothy and Titus, is less formal and systematic, and more personal. This gives great insight into the way pastors, deacons, and elders ought to prioritize their time and energy.