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1Ti_2:4. Ground of the previous thought. The general intercession is καλ . κ . ἀπόδ . before God, because He, etc. It is not unusual to give in a relative clause the grounds of a previous statement. Ὃς πάντας ἀνθρώπους θέλει σωθῆναι (comp. Tit_2:11)] The chief accent is laid on πάντας (corresponding with ὑπὲρ πάντων , 1Ti_2:1), which is therefore placed first. God’s purpose of salvation extends to all, and therefore the prayer of Christians must include all. Wiesinger, however, is right in remarking that “the apostle in ὃς κ . τ . λ . does not mean specially to give a reason for prayer for the conversion of all men, but for prayer generally as a duty of universal love to men.” Chrysostom puts it differently: μιμοῦ τὸν Θεόν · εἰ πάντας ἀνθρώπους θέλει σωθῆναι , θέλε καὶ σύ · εἰ δὲ θέλεις , εὔχου · τῶν γὰρ τοιούτων ( τῶν θελόντων ) ἐστὶ τὸ εὔχεσθαι .
The true connection of thought is obscured if we supply the intermediate thought, that prayer for all, and specially for kings, serves to maintain the peace without which the spread of Christianity would be hindered.[87]
καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν ] The same connection of words is found elsewhere only in 2Ti_3:7; on the meaning of ἘΠΊΓΝΩΣΙς , see my Commentary on Colossians, pp. 74 f., Remark.
The connection of the two expressions σωθῆναι and ΕἸς ἘΠΊΓΝ . ἈΛ . ἘΛΘΕῖΝ may be regarded differently. Hofmann takes them to be in substance identical; Heydenreich takes the latter as an explanation of the former, “showing how and by what means God wishes to effect the salvation of all;” he therefore regards the ἘΠΊΓΝΩΣΙς Τ . ἈΛ . as the means of the σωτηρία . So, too, Winer (p. 514 [E. T. p. 692]): “at first the general purpose is mentioned ( ΚΑΊ , and in pursuance of this), then the immediate purpose (as a means of attaining the other).” It is explained in the same way by Wiesinger, van Oosterzee, and others. But it seems more natural to regard the ἘΠΊΓΝΩΣΙς Τῆς ἈΛΗΘΕΊΑς as the goal to which the rescue ( ΣΩΘῆΝΑΙ ) leads (so, too, Plitt).[88]
[87] Mosheim (Instit. Hist. Eccles. maj. I. 36): Id sanctus homo tradit: nisi pax in orbe terrarum vigeat, fieri nullo modo posse, ut voluntati divinae, quae omnium hominum salutem cupit, satisfiat; bellis nimirum flagrantibus haud licuisset legatis Jesu Christi, secure ad omnes populos proficisei.
[88] In this verse the idea of the universality of God’s purpose of salvation is clearly and distinctly expressed. Calvin, in order to save his theory of predestination, has to take refuge in an exposition more than ingenious: de hominum generibus, non singulis personis, sermo est; nihil enim aliud intendit, quam principes et extraneos, populos in hoc numero includere.