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Simon Wartanian
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Simon Wartanian
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Simon Wartanian
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Simon Wartanian
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Simon Wartanian
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09 April 2014 12:57
The ESV MacArthur Study Bible provides a commentary about this verse:[4]
1 Tim. 4:10 hope. Believers are saved in hope and live and serve in light of that hope of eternal life (Titus 1:2; 3:7; see note on Rom. 5:2). Working to the point of exhaustion and suffering rejection and persecution are acceptable because believers understand they are doing God’s work—which is the work of salvation. That makes it worth all of the sacrifices (Phil. 1:12–18, 27–30; 2:17; Col. 1:24–25; 2 Tim. 1:6–12; 2:3–4, 9–10; 4:5–8). the Savior of all people, especially of those who believe. Paul is obviously not teaching universalism, that all people will be saved in the spiritual and eternal sense, since the rest of Scripture clearly teaches that God will not save everyone. Most will reject him and spend eternity in hell (Matt. 25:41, 46; Rev. 20:11–15). Yet, the Greek word translated “especially” must mean that all people enjoy God’s salvation in some way like those who believe enjoy his salvation. The simple explanation is that God is the Savior of all people, only in a temporal sense, while of believers in an eternal sense. Paul’s point is that while God graciously delivers believers from sin’s condemnation and penalty because he was their substitute (2 Cor. 5:21), all people experience some earthly benefits from the goodness of God. Those benefits are: 1) common grace—a term that describes God’s goodness shown to all mankind universally (Ps. 145:9) in restraining sin (Rom. 2:15) and judgment (Rom. 2:3–6), maintaining order in society through government (Rom. 13:1–5), enabling man to appreciate beauty and goodness (Ps. 50:2), and showering him with temporal blessings (Matt. 5:45; Acts 14:15–17; 17:25); 2) compassion—the broken-hearted, loving pity that God shows to undeserving, unregenerate sinners (Ex. 34:6, 7; Ps. 86:5; Dan. 9:9; Matt. 23:37; Luke 19:41–44; cf. Isa. 16:11–13; Jer. 48:35–37); 3) admonition to repent—God constantly warns sinners of their fate, demonstrating the heart of a compassionate Creator who has no pleasure in the death of the wicked (Ezek. 18:30–32; 33:11); and 4) the gospel invitation—salvation in Christ is indiscriminately offered to all (Matt. 11:28–29; 22:2–14; John 6:35–40; Rev. 22:17; cf. John 5:39–40). God is, by nature, a saving God. That is, he finds no pleasure in the death of sinners. His saving character is revealed even in how he deals with those who will never believe, but only in these four temporal ways. See notes on 1 Tim. 2:6.
The HCSB Study Bible explains:[5]
The statement that Jesus is the Savior of everyone, especially of those who believe may seem to teach universalism, the belief that every person will eventually go to heaven regardless of whether they accept Christ. But the rest of Scripture clearly denies this idea. The Greek word tra......
Simon Wartanian
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05 March 2015 19:18
Simon Wartanian
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07 September 2014 16:04
1 Timothy 2:5-6 Compact teachings, as in this passage, occur throughout the letters to Timothy and Titus (see also 3:16; 2 Tim 1:9-10; 2:8, 11-13; Titus 3:4-7). They might be adapted bits of creeds, hymns, or prayers that were known to the churches. The doctrines referenced probably relate to Paul’s trouble with the false teachers; it appears that their teaching undercut the universal appeal of the Good News and the effectiveness of the Gentile mission. The false teachers also had a deficient understanding of Jesus and his salvation.
Will of Desire
God’s will of desire: ESV MacArthur Study Bible:[6]
2:4 desires all people to be saved. The Greek word for “desires” is not that which normally expresses God’s will of decree (his eternal purpose), but God’s will of desire. There is a distinction between God’s desire and his eternal saving purpose, which must transcend his desires. God does not want men to sin. He hates sin with all his being (Ps 5:4; 45:7); thus, he hates its consequences – eternal wickedness in hell. God does not want people to remain wicked forever in eternal remorse and hatred of himself. Yet, God for his own glory, and to manifest that glory in wrath, chose to endure “vessels…prepared for destruction” for the supreme fulfillment of his will (Rom. 9:22). In his eternal purpose, he chose only the elect out of the world (John 17:6) and passed over the rest, leaving them to the consequences of their sin, unbelief, and rejection of Christ, (cf. Rom. 1:18-32). Ultimately, God’s choices are determined by his sovereign, eternal purpose, not his desires. See note on 2 Pet. 3:9 the knowledge of the truth. Meaning “to be saved.” See note on 2 Tim 3:7
2:5 there is one God. There is no other way of salvation (Acts 4:12); hence there is the need to pray for the lost to come to know the one true God (cf. Deut. 4:35, 39; 6:4; Isa. 43:10; 44:6; 45:5-6, 21, 22; 46:9; 1 Cor. 8:4,6). Mediator. This refers to someone who intervenes between two parties to resolve a conflict or ratify a covenant. Jesus Christ is the only “mediator” who can restore peace between God and sinners (Heb. 8:6; 9:15; 12:24). The man Christ Jesus. The absence of the article before “man” in the Greek suggest the translation, “Christ Jesus, himself a man.” Only the perfect God-Man could bring God and man together. Cf. Job 9:32-33
2:6 a ransom. This describes the result of Christ’s substitutionary death for believers, which he did voluntarily (John 10:17-18), and reminds one of Christ’s own statement in Matt. 20:28, “a ransom for many.” The “all” is qualified by the “many.” Not all will be ransomed (though his death would be sufficient), but only the many who believe by the work of the Holy Spirit and for whom the actual atonement was made. See note on 2:9. Christ did not pay a ransom only; he became the object of God’s just wrath in the believer’s place –he died his death and bore his sin (cf. 2 Cor. 5:21; 1 Pet 2:24). For all. This should be taken in two senses; 1) there are temporal benefits of the atonement that accrue to all people universally (see note on 1 Tim. 4:10), and 2) Christ’s death was sufficient to cover the sins of all people. Yet the substitutionary aspect of his death is applied to the elect alone (see above and notes on 2 Cor. 5:14-21). Christ’s death is therefore unlimited in it’s sufficiency, but limited in its application. Because Christ’s expiation of sin is indivisible, inex...
Simon Wartanian
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38,059 words
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04 March 2015 20:58
