1 Timothy 2:3
Verse
Context
Sermons
Dave Hunt
Shane Idleman
Worth Ellis
Isaac Penington
David ServantDavid ServantGregory O. BakerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
This is good and acceptable - Prayer for all legally constituted authorities is good in itself, because useful to ourselves and to the public at large, and it is acceptable in the sight of God our Savior; and this is its highest sanction and its highest character: it is good; it is well pleasing to God.
Jamieson-Fausset-Brown Bible Commentary
this--praying for all men. in the sight of God--not merely before men, as if it were their favor that we sought (Co2 8:21). our Saviour--a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (Ti1 2:4; Rom 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare Ti1 4:10; Tit 2:11).
John Gill Bible Commentary
For this is good and acceptable in the sight of God our Saviour. Not only to live peaceably and quietly under the government men are, since that is the ordination of God, and to live soberly, righteously, and godly, which his grace teaches; but to pray for all sorts of men, and for those who are set in the highest place of government, even though enemies and persecutors: this is good in itself, and in the sight of an omniscient God, who sees not as man seeth; and it is acceptable unto him through Jesus Christ, by whom every sacrifice of prayer or praise is so; for by God our Saviour is meant God the Father, who is the Saviour of all men, in a way of providence, and the Saviour of all the elect in a way of special grace; See Gill on Ti1 2:1. . 1 Timothy 2:4 ti1 2:4 ti1 2:4 ti1 2:4Who will have all men to be saved,.... The salvation which God wills that all men should enjoy, is not a mere possibility of salvation, or a mere putting them into a salvable state; or an offer of salvation to them; or a proposal of sufficient means of it to all in his word; but a real, certain, and actual salvation, which he has determined they shall have; and is sure from his own appointment, from the provision of Christ as a Saviour for them, from the covenant of grace, in which everything is secured necessary for it, and from the mission of Christ to effect it, and from its being effected by him: wherefore the will of God, that all men should be saved, is not a conditional will, or what depends on the will of man, or on anything to be performed by him, for then none might be saved; and if any should, it would be of him that willeth, contrary to the express words of Scripture; but it is an absolute and unconditional will respecting their salvation, and which infallibly secures it: nor is it such a will as is distinguishable into antecedent and consequent; with the former of which it is said, God wills the salvation of all men, as they are his creatures, and the work of his hands; and with the latter he wills, or not wills it, according to their future conduct and behaviour; but the will of God concerning man's salvation is entirely one, invariable, unalterable, and unchangeable: nor is it merely his will of approbation or complacency, which expresses only what would be grateful and well pleasing, should it be, and which is not always fulfilled; but it is his ordaining, purposing, and determining will, which is never resisted, so as to be frustrated, but is always accomplished: the will of God, the sovereign and unfrustrable will of God, has the governing sway and influence in the salvation of men; it rises from it, and is according to it; and all who are saved God wills they should be saved; nor are any saved, but whom he wills they should be saved: hence by all men, whom God would have saved, cannot be meant every individual of mankind, since it is not his will that all men, in this large sense, should be saved, unless there are two contrary wills in God; for there are some who were before ordained by him unto condemnation, and are vessels of wrath fitted for destruction; and it is his will concerning some, that they should believe a lie, that they all might be damned; nor is it fact that all are saved, as they would be, if it was his will they should; for who hath resisted his will? but there is a world of ungodly men that will be condemned, and who will go into everlasting punishment: rather therefore all sorts of men, agreeably to the use of the phrase in Ti1 2:1 are here intended, kings and peasants, rich and poor, bond and free, male and female, young and old, greater and lesser sinners; and therefore all are to be prayed for, even all sorts of men, because God will have all men, or all sorts of men, saved; and particularly the Gentiles may be designed, who are sometimes called the world, the whole world, and every creature; whom God would have saved, as well as the Jews, and therefore Heathens, and Heathen magistrates, were to be prayed for as well as Jewish ones. Moreover, the same persons God would have saved, he would have also come to the knowledge of the truth: of Christ, who is the truth, and to faith in him, and of all the truth of the Gospel, as it is in Jesus; not merely to a notional knowledge of it, which persons may arrive unto, and not be saved, but a spiritual and experimental knowledge of it; and all that are saved are brought to such a knowledge, which is owing to the sovereign will and good pleasure of God, who hides the knowledge of Gospel truths from the wise and prudent, and reveals them to babes: whence it appears, that it is not his will with respect to every individual of mankind; that they should thus come to the knowledge of the truth; for was it his will they should, he would, no doubt, give to every man the means of it, which he has not, nor does he; he suffered all nations to walk in their own ways, and overlooked their times of ignorance, and sent no message nor messenger to inform them of his will; he gave his word to Jacob, and his statutes unto Israel only; and the Gospel is now sent into one part of the world, and not another; and where it does come, it is hid to the most; many are given up to strong delusions to believe a lie, and few are savingly and experimentally acquainted with the truths of the Gospel; though all that are saved are brought to the knowledge of such truths as are necessary to salvation; for they are chosen to it through sanctification of the Spirit, and belief of the truth.
1 Timothy 2:3
A Call to Prayer
2for kings and all those in authority—so that we may lead tranquil and quiet lives in all godliness and dignity.3This is good and pleasing in the sight of God our Savior,4who wants everyone to be saved and to come to the knowledge of the truth.
- Scripture
- Sermons
- Commentary
What Love Is This? - Part 6
By Dave Hunt2.3K09:491TI 2:3
This sermon delves into the theological debate surrounding Calvinism, predestination, and God's will in salvation. It questions the concept of God predestining some to damnation while showing compassion and concern for all. The speaker challenges the idea that God's will is always done on earth and explores the sincerity of God's plea for repentance when grace is withheld. The sermon also addresses the controversial Calvinist doctrine that faith comes after regeneration, not before, raising questions about the order of salvation.
What Does God Want From Me
By Shane Idleman86148:501TI 2:3
This sermon emphasizes the importance of aligning with God's will, focusing on the need for salvation, worship, holiness, being filled with the Holy Spirit, witnessing to others, and making disciples. It highlights the distinction between presumption and faith, urging listeners to wait on God and seek His guidance. The message underscores the transformative power of repentance and restoration in God's plan for individuals' lives.
Two Roads Two Destinies 05 Ireland st.chapel
By Worth Ellis68844:591TI 2:3In this sermon, the preacher shares a personal anecdote about walking up the steps to his kitchen door and reflects on how God can use even our foolishness for His purposes. He emphasizes the importance of entering into salvation and encourages listeners to make a decision to be saved. The preacher also mentions that while some people may take a long time to come to faith, the decision to become a Christian can happen in a moment. He concludes by challenging listeners to believe in Jesus and not seek another way to salvation.
Some Queries to the Professors of This Age
By Isaac Penington0JHN 8:12JHN 14:26ROM 8:9EPH 2:81TI 2:3Isaac Penington challenges strict and zealous professors of the faith, questioning whether God desires the salvation of all mankind or only a select few, emphasizing the importance of coming to the knowledge of the truth for salvation. He explores the accessibility of God's truth to all individuals and the abundance of grace available to lead them out of darkness. Penington delves into the necessity of being found in Christ's spirit through faith, obedience, and subjection to receive righteousness and salvation, highlighting the dependence on the Spirit of the Lord for true religion and spiritual worship.
A Question for My Beloved Calvinists
By David Servant0JHN 3:17JHN 6:441CO 6:91TI 2:3HEB 11:6David Servant addresses the theological differences between Calvinism and non-Calvinism, highlighting the key points of contention such as predestination, irresistible grace, limited atonement, and eternal security. He emphasizes the importance of understanding God's drawing of individuals and the role of human response in salvation, challenging Calvinists to reconsider their beliefs in light of biblical truths. David expresses love and respect for Calvinists while presenting a thought-provoking argument against the doctrines of Calvinism, urging believers to prioritize God's universal love and mercy for all sinners.
Calvinism's Limited Atonement
By David Servant0JHN 3:16ROM 11:322CO 5:141TI 2:31TI 4:10HEB 2:92PE 2:11JN 2:2David Servant preaches on the controversial topic of Limited Atonement, discussing the contrasting views of Calvinists and non-Calvinists. He delves into the interpretation of various Bible verses to argue against the Calvinistic belief that Jesus died only for the elect, emphasizing that Jesus died for all people, providing the opportunity for salvation to everyone who believes. David challenges the Calvinistic doctrines of Total Depravity and Irresistible Grace, highlighting the importance of individual belief in receiving the benefits of Christ's atonement. He concludes by emphasizing God's desire for all to be saved and refuting the idea of a limited atonement that excludes certain individuals from the possibility of salvation.
The Deadly Flower
By Gregory O. Baker01TI 2:3Pastor Gregory O. Baker of FaithWay Baptist Church in Ajax, Ontario, Canada, emphasizes the universal scope of God's love and salvation, as depicted in key Bible verses like John 3:16, I Timothy 2:3-4, Titus 2:11, 2 Peter 3:9, and 1 John 2:2. He challenges the theological systems of Calvinism and Arminianism, advocating for a biblically-centered approach that upholds the truth of God's inclusive plan of salvation for all. Pastor Baker refutes the doctrines of Calvinism, highlighting the dangers of its teachings and the importance of embracing the Bible's plain truths without complicating them with man-made systems.
Hyper-Calvinism: A False Doctrine
By John R. Rice0MAT 12:36JHN 3:16ACT 17:30ROM 9:111CO 10:131TI 2:3John R. Rice delves into the conflict between the doctrines of eternal salvation by grace through faith and salvation by a mix of God's grace and man's works, highlighting the dangers of adding works to salvation and the Arminian position. He explains the concepts of Hyper-Calvinism, emphasizing the importance of understanding God's grace, limited atonement, and the doctrine of Irresistible Grace. Rice examines the doctrine of Hyper-Calvinism through the lens of TULIP, refuting the belief that some are predestined to damnation and emphasizing the accountability of individuals to respond to God's grace. He concludes by debunking the idea that God predestines individuals to sin, emphasizing man's free will and accountability for their choices.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
This is good and acceptable - Prayer for all legally constituted authorities is good in itself, because useful to ourselves and to the public at large, and it is acceptable in the sight of God our Savior; and this is its highest sanction and its highest character: it is good; it is well pleasing to God.
Jamieson-Fausset-Brown Bible Commentary
this--praying for all men. in the sight of God--not merely before men, as if it were their favor that we sought (Co2 8:21). our Saviour--a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (Ti1 2:4; Rom 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare Ti1 4:10; Tit 2:11).
John Gill Bible Commentary
For this is good and acceptable in the sight of God our Saviour. Not only to live peaceably and quietly under the government men are, since that is the ordination of God, and to live soberly, righteously, and godly, which his grace teaches; but to pray for all sorts of men, and for those who are set in the highest place of government, even though enemies and persecutors: this is good in itself, and in the sight of an omniscient God, who sees not as man seeth; and it is acceptable unto him through Jesus Christ, by whom every sacrifice of prayer or praise is so; for by God our Saviour is meant God the Father, who is the Saviour of all men, in a way of providence, and the Saviour of all the elect in a way of special grace; See Gill on Ti1 2:1. . 1 Timothy 2:4 ti1 2:4 ti1 2:4 ti1 2:4Who will have all men to be saved,.... The salvation which God wills that all men should enjoy, is not a mere possibility of salvation, or a mere putting them into a salvable state; or an offer of salvation to them; or a proposal of sufficient means of it to all in his word; but a real, certain, and actual salvation, which he has determined they shall have; and is sure from his own appointment, from the provision of Christ as a Saviour for them, from the covenant of grace, in which everything is secured necessary for it, and from the mission of Christ to effect it, and from its being effected by him: wherefore the will of God, that all men should be saved, is not a conditional will, or what depends on the will of man, or on anything to be performed by him, for then none might be saved; and if any should, it would be of him that willeth, contrary to the express words of Scripture; but it is an absolute and unconditional will respecting their salvation, and which infallibly secures it: nor is it such a will as is distinguishable into antecedent and consequent; with the former of which it is said, God wills the salvation of all men, as they are his creatures, and the work of his hands; and with the latter he wills, or not wills it, according to their future conduct and behaviour; but the will of God concerning man's salvation is entirely one, invariable, unalterable, and unchangeable: nor is it merely his will of approbation or complacency, which expresses only what would be grateful and well pleasing, should it be, and which is not always fulfilled; but it is his ordaining, purposing, and determining will, which is never resisted, so as to be frustrated, but is always accomplished: the will of God, the sovereign and unfrustrable will of God, has the governing sway and influence in the salvation of men; it rises from it, and is according to it; and all who are saved God wills they should be saved; nor are any saved, but whom he wills they should be saved: hence by all men, whom God would have saved, cannot be meant every individual of mankind, since it is not his will that all men, in this large sense, should be saved, unless there are two contrary wills in God; for there are some who were before ordained by him unto condemnation, and are vessels of wrath fitted for destruction; and it is his will concerning some, that they should believe a lie, that they all might be damned; nor is it fact that all are saved, as they would be, if it was his will they should; for who hath resisted his will? but there is a world of ungodly men that will be condemned, and who will go into everlasting punishment: rather therefore all sorts of men, agreeably to the use of the phrase in Ti1 2:1 are here intended, kings and peasants, rich and poor, bond and free, male and female, young and old, greater and lesser sinners; and therefore all are to be prayed for, even all sorts of men, because God will have all men, or all sorts of men, saved; and particularly the Gentiles may be designed, who are sometimes called the world, the whole world, and every creature; whom God would have saved, as well as the Jews, and therefore Heathens, and Heathen magistrates, were to be prayed for as well as Jewish ones. Moreover, the same persons God would have saved, he would have also come to the knowledge of the truth: of Christ, who is the truth, and to faith in him, and of all the truth of the Gospel, as it is in Jesus; not merely to a notional knowledge of it, which persons may arrive unto, and not be saved, but a spiritual and experimental knowledge of it; and all that are saved are brought to such a knowledge, which is owing to the sovereign will and good pleasure of God, who hides the knowledge of Gospel truths from the wise and prudent, and reveals them to babes: whence it appears, that it is not his will with respect to every individual of mankind; that they should thus come to the knowledge of the truth; for was it his will they should, he would, no doubt, give to every man the means of it, which he has not, nor does he; he suffered all nations to walk in their own ways, and overlooked their times of ignorance, and sent no message nor messenger to inform them of his will; he gave his word to Jacob, and his statutes unto Israel only; and the Gospel is now sent into one part of the world, and not another; and where it does come, it is hid to the most; many are given up to strong delusions to believe a lie, and few are savingly and experimentally acquainted with the truths of the Gospel; though all that are saved are brought to the knowledge of such truths as are necessary to salvation; for they are chosen to it through sanctification of the Spirit, and belief of the truth.