1 Timothy 2:4 1

Does God desire all men to be saved?

Sinulatan ni Pablo si Timoteo matapos ang kaniyang unang pagkakabilanggo noong AD 61i. Nakatala sa
ibaba, mula sa tatlong Bible versions, ang structure ng kaniyang liham:

English Majority Text (2009)
Greeting, 1:1-2
Warning against false teachings,
1:3-11
Paul’s gratitude for God’s mercy,
1:12-17
Fight the good fight of faith, 1:18-20
Pray for all people 2:1-7
Men and women in the church, 2:8-
15
Qualifications for overseers, 3:1-7
Qualifications for deacons, 3:8-13
The mystery of godliness, 3:14-16
The great apostasy, 4:1-5
A good servant of Jesus Christ, 4:6-
16
Instructions for the church, 5:1-16;
6:1-2
Honor the elders, 5:17-25; 6:1-2
Error and greed, 6:3-10
The Good confession, 6:11-16
Instructions to the Rich, 6:17-19
Guard the faith, 6:20-21
English Standard Version (2011) New English Translation (1997)
Greeting, 1:1-2 Salutation, 1:1-2
Warning against false teachers, 1:3-
11
Timothy’s Task in Ephesus, 1:3-20
Christ Jesus came to save sinners,
1:12-17
Prayer for all people, 2:1:-8
Pray for all people, 1:18-20; 2:1-15
Conduct of Women, 2:9-15
Qualifications for overseers, 3:1-7 Qualifications of overseers and
Qualifications for deacons, 3:8-13 deacons, 3:1-13
The mystery of godliness, 3:14-16 Conduct in God’s church, 3:14-16
Some will depart from the faith, 4:1-5
Timothy’s ministry in later times, 4:1-
A good servant of Jesus Christ, 4:6-
16
16
Instructions for the church, 5:1-25;
Instructions about specific groups,
6:1-2a
5:1-25; 6:1-2a
False teachers and true
contentment, 6:12b-10
Summary of Timothy’s duties, 6:2b-
19
Fight the good fight of faith, 6:11-21
Conclusion, 6:20-21

Ang pastoral leter na ito ay naglalaman ng mga tagubilin para sa mga kalalakihan at kababaihan kung ano
ang asal sa sambahayan ng Dios tulad ng kung ano ang ipapanalangin, gayun din ang mga pamantayan sa
mga nangunguna rito kasama ang mga tagubilin niya para kay Timoteo at mga babala laban sa mga bulaang
mangangaral.

Ang talatang pinaguusapan ay bahagi ng tagbuling ipanalangin ang lahat: for “all people” o sa ibang salin,
“all men,” Dumako na agad tayo sa chapter 2.

“I exhort therefore”
– Matapos niyang magbigay ng mga babala tungkol sa mga bulaang mangangaral (1 Tim. 1:2-11) at matapos
niyang magpasalamat sa Dios at sa Panginoon para sa lahat ng masaganang biyaya na ibinuhos sa kaniya (1
Tim. 1:12-17), inuna ni Pablo ang kaniyang mga tagubilin kay Timoteo sa pamamagitan ng “I exhort
therefore” alinsunod sa mga pahayag (prophecy) para sa huli (1 Tim. 1:18).

“I urge then, first of all”

– Ang unang tagubilin ay patungkol sa mga hiling, panalangin, pamanhik, at pasasalamat para sa lahat ng
tao (all men, 1 Tim. 2:1-8), ito ay sinundan ng mga asal na dapat asahan sa mga kalalakihan at kababaihan sa
sambahayan ng Dios (1 Tim. 2:8-15; 3:14-16; 5:1-25; 6:1-2a), susundan pa ito ng mga pamantayan para sa
mga tagapanguna sa iglesia (3:1-16) at iba pang mga tagubilin (6:2b-19).

Ang layunin ng panalangin para sa lahat ng tao (all men) at para sa mga nasa pamamahala (kings and all that
are in authority) ay upang sila ay makapamuhay ng payapa at tahimik sa pagkamaka-dios at kabanalan
sapagkat ito umano ay mabuting gawin at kalugod-lugod sa Dios (1 Tim. 2:2a-3). Kaya dadakong muli tayo
sa diwa ng talatang tinatalakay. Sabi ni Pablo,

“God wants all men to be saved and come to the knowledge of truth
For there is one God and one mediator between God and men, the man Jesus Christ
Who gave himself as a ransom for all.”

Ang tanong na, “Does God desire all men to be saved?” ay hindi madaling sagutin dahil kapag sinabi mong,
“yes” dapat lang na isunod na tanong, “Why is everyone not saved then since He is God, can’t He do what
He has desired to do?” Tayo naman kasi’y naniniwalang kayang gawin ng Dios anuman ang Kaniyang naisin
o anuman ang kalugod-lugod para sa Kaniya (Psa. 115:3; 135:6; Dan. 4:35; Job 23:13; Isa. 46:10) maging
anuman ang naaayon sa Kaniyang layunin (Job 42:2; Isa 14:27) lalong-lalo na para sa mga hininrang (2 Tim.

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1:9; Eph. 1:11). Ang mga ito Ay tahasang ipinapahayag sa kasulatan kaya hindi na dapat pagtatalunan pa.
Pangalawa, hindi lang naman iyan ang sinabi sa 1 Tim. 2:4, ang saktong sinabi ay,

“[W]ho desires all people to be saved AND to come to the knowledge of the truth.”ii

Ang ibig o nais ng Dios para sa kanila ay (1) maligtas at (2) kumilala sila sa katotohanan. Sa ibang salin sa
Ingles ito ay “desire” kundi “wants”iii o kaya “will”iv. Pangatlo, ang kahulugan ng lahat ng tao (all people) sa
talatang ito ay pinagtatalunan: Ibig bang sabihin nito ay “all sorts of people only NOT individually” o kaya
“each and every individual that makes up the entire human race”?

Iba-iba ang paliwanag ng mga Calvinistic commentators sa pakahulugan nila dito. Ang iba sa kanila tulad ni
John Gill (1697-1771), bilang halimbawa, ay nanindigan sa iisang absolute, unconditional, infallible will na
walang nang kung ano-ano pang antecedent at consequent wills, aniya,

“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” v)

Kaya mula sa kaisipang ito ang pakahulugan niya sa lahat ng tao (all men) ay lahat ng uri (all sorts of men)
na hindi maaring may kahulugang bawat indibiduwal (every individual of mankind).

Gayon din ang paliwanag sa Westminster Annotations Second Edition (1651) na umayong ang lahat ng tao
(all men) sa talatang ito ay patungkol sa “Jew and Gentiles, bond, free, faithful, infidels, friends, enemies,
great men and mean ones, public and private”vi at tinatanggi nila na ito ay pro singulus generium, na ang ibig
sabihin, hindi raw ito “for the individuals of the race” kung ang “revealed will” ang paguusapan,

“all men to be saved. By as much as appeared unto us by the will revealed in the Gospel, he excluding none by name,
neither nation or condition whatsoever, Matthew 28:19; Mark 16:15. Or „all‟, may be taken, not pro singulus generium
[for the individuals of the race], but pro geniribus singulorum [each of the classes of men]. Verse. 1.” vii

Ang mga interpretasyong ito naayon sa kung paano ininterpret ni John Calvin (1509 – 1564) ang “universal
term” ng 1 Tim. 2:4-5. Sa kaniya mang sermon o commentary ang “all men” ay patungkol sa men in
general. Hindi sa mga indibiduwal kundi sa mga uri ng tao sa pamantayan ang predestinasyon at
paghirangviii.

Kahit sa commentary ni Matthew Poole (1624–1679), ang panalangin umano ay para sa lahat ng uri ng tao
sa anumang kalagayanix. Kaya lang di tulad ni Gill, sumang-ayon si Poole s sa dalawang uri ng kalooban ng
Dios: (1) ang eternal counsel at ang decree na garantisang at walang palyang naisasakatuparan, tsaka ang
(2) mga utos (commands) at mga paanyaya (invitations) sa mga tao na sumunod sa anumang kalugod-
lugod sa Dios na hindi nagpapakahulugang ang Dios ay nagbabago o kaya ang Dios ay hindi kayang gawin
ang alinman Niyang ang naisinx.

Kaya sa ngayon ay masasabi nating may mga Calvinistic Commentators na ang pakahulugan sa lahat ng tao
(all men) ay mga uri ng tao at hindi bawat indibiduwal (all sorts/classes of men not individuals) ngunit ang
iba sa kanila ay tumatanggi na merong two wills ang Dios ang iba naman ay umaayong na mayroon nga.

Si Thomas Aquinas (1225-1274) naman sa kaniyang Summa Theologica, Question 9, Article 6 ay pumayag
sa tatlong pusibleng kahulugan ng lahat ng tao (all men) sa talata: ang una ay hango sa paliwanag ni
Augustine (AD 354 – 430) na tinawag niyang restricted sense (katulad ito ng paniniwala ni John Gill). Ang
pangalawa ay tulad ng interpretation of Westminster Annotations at ni John Calvin, “applying to every class
of individuals, not to every individual of each class.” Ngunit ang katangi-tangi at interesante sa tatlong ito ay
hinango niya mula sa paliwanag ni John of Damascus (AD 676-749) na kumilala sa pagkakaiba ng
antecedent will at consequent will, ang pagkilala sa willingness ng Dios at sa absolute will ng Dios.

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Ang talagang niloloob ng Dios ang siyang nagaganap, ayon kay Aquinas. Ito iyong niloloob niya na may
kwalipikasyon. Hindi ito niloob antecedently kundi matapos lamang ang pag-kunsidera sa mga bagay-bagay,

“To understand this we must consider that everything, in so far as it is good, is willed by God. A thing taken in its
primary sense, and absolutely considered, may be good or evil, and yet when some additional circumstances are taken
into account, by a consequent consideration may be changed into the contrary. Thus that a man should live is good;
and that a man should be killed is evil, absolutely considered. But if in a particular case we add that a man is a
murderer or dangerous to society, to kill him is a good; that he live is an evil. Hence it may be said of a just judge, that
antecedently he wills all men to live; but consequently wills the murderer to be hanged. In the same way GOD
ANTECEDENTLY WILLS ALL MEN TO BE SAVED, BUT CONSEQUENTLY WILLS SOME TO BE
DAMNED, AS HIS JUSTICE EXACTS. Nor do we will simply, what we will antecedently, but rather we will it in a
qualified manner; for the will is directed to things as they are in themselves, and in themselves they exist under
particular qualifications. Hence we will a thing simply inasmuch as we will it when all particular circumstances are
considered; and this is what is meant by willing consequently. Thus it may be said that a just judge wills simply the
hanging of a murderer, but in a qualified manner he would will him to live, to wit, inasmuch as he is a man. SUCH A
QUALIFIED WILL MAY BE CALLED A WILLINGNESS RATHER THAN AN ABSOLUTE WILL. Thus it is
clear that whatever God simply wills takes place; although what He wills antecedently may not take place.” xi

Kaya kung babalikan natin ang 1 Timothy 2:4, maari nating hiramin ang argumento ni Aquinas na nagsabing,
“God antecedently wills all men be saved, but consequently will some to be damned, as His justice exacts.”
Ang magaganap ng may katiyakan ay ang absolute will ng Dios, ito ang kung tawagin ay efficacious
salvation ng mga hinirang kahit pa ang una niyang kalooban ay ang kaligtasan ng lahat. Iyan ang ating
mababasa sa 1 Tim. 2:4: ang unang kalooban ng Dios (God desires to save all men) ay mayroong kasunod na
kuwalipikasyon o kundisyon na sila ay kumilala sa katotohan (AND come to the knowledge of the truth).

Katulad ito ng paliwanag ni Charles Spurgeon (1834 – 1892) sa kaniyang sermon na ang 1 Tim. 2:4 ay hindi
isang will of decree,

“It is quite certain that when we read that God will have all men to be saved IT DOES NOT MEAN THAT HE
WILLS IT WITH THE FORCE OF A DECREE OR A DIVINE PURPOSE, for, if he did, then all men would be
saved. He willed to make the world, and the world was made: he does not so will the salvation of all men, for we
know that all men will not be saved. Terrible as the truth is, yet is it certain from holy writ that there are men who, in
consequence of their sin and their rejection of the Savior, will go away into everlasting punishment, where shall be
weeping and wailing and gnashing of teeth. There will at the last be goats upon the left hand as well as sheep on the
right, tares to be burned as well as wheat to be garnered, chaff to be blown away as well as corn to be preserved.
There will be a dreadful hell as well as a glorious heaven, and there is no decree to the contrary.”xii

Ngunit di tulad ni Aquinas, nireject ni Spurgeon ang ibang interpretasyon ng “all men,” katunayan nga
binatikos pa niya ang mga ito at tinagurian ang kanilang pamamaran na “applying grammatical gun powder”
to “explain it away.” Sabi ni Spurgeon kung yun ang gustong ipabatid ng Dios gaya ng gusto nilang
palabasin, ganun ang tahasang sasabihin ng Dios sa pamamagitan ni Pablo,

“What then? Shall we try to put another meaning into the text than that which it fairly bears? I trow not. You must,
most of you, be acquainted with the general method in which our older Calvinistic friends deal with this text. „All
men,‟ say they,—„that is, some men‟: as if the Holy Ghost could not have said „some men‟ if he had meant some men.
„All men,‟ say they; „that is, some of all sorts of men‟: as if the Lord could not have said „all sorts of men‟ if he had
meant that. THE HOLY GHOST BY THE APOSTLE HAS WRITTEN „ALL MEN,‟ AND
UNQUESTIONABLY HE MEANS ALL MEN. I know how to get rid of the force of the „alls‟ according to that
critical method which some time ago was very current, but I do not see how it can be applied here with due regard to
truth. I was reading just now the exposition of a very able doctor who explains the text so as to explain it away; he
applies grammatical gunpowder to it, and explodes it by way of expounding it. I thought when I read his exposition
that it would have been a very capital comment upon the text if it had read, „Who will not have all men to be saved,
nor come to a knowledge of the truth.‟ Had such been the inspired language every remark of the learned doctor
would have been exactly in keeping, but as it happens to say, „Who will have all men to be saved,‟ his observations are
more than a little out of place. MY LOVE OF CONSISTENCY WITH MY OWN DOCTRINAL VIEWS IS NOT
GREAT ENOUGH TO ALLOW ME KNOWINGLY TO ALTER A SINGLE TEXT OF SCRIPTURE. I have
great respect for orthodoxy, but my reverence for inspiration is far greater. I would sooner a hundred times over
appear to be inconsistent with myself than be inconsistent with the word of God. I never thought it to be any very
great crime to seem to be inconsistent with myself; for who am I that I should everlastingly be consistent? But I do
think it a great crime to be so inconsistent with the word of God that I should want to lop away a bough or even a
twig from so much as a single tree of the forest of Scripture. God forbid that I should cut or shape, even in the least
degree, any divine expression. So runs the text, and so we must read it, „God our Savior; who will have all men to be
saved, and to come unto the knowledge of the truth.‟”xiii

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Ipinaliwanag pa ni Spurgeon a tutal higit na naman talagang mabuti ang Dios, infinitely benevolent pa nga
kaya hindi lamang matuwid na naisin talaga ng Dios ang kaligtasan ng lahat. Ngunit para sa tanong na: if
God wished to save all men why are not all men saved? Inamin niyang wala siyang sagot.

Kahanga-hanga ang pamamaraan dito ni Spurgeon’s dahil sa mataas niyang turing at pag-galang sa
autoridad ng Salita ng Dios. Hindi niya hinayaang ang kaniyang Calvinistic a priori ang maginterpret sa
talatang kaniyang ipinangaral at hindi siya nagpanggap na alam niya lahat ng kasagutan masagot lang ang
paradox na ito. Sa kabilang banda, tulad ni Aquinas, na nagsabing ang antecedent will ay binigyan ng
kwalipikasyon o kundisyon na come to the knowledge of the truth, sinabi rin dito ni Spurgeon na lahat ng
tao na nais ng Dios na maligtas ay maliligtas sa pagkilala sa katotohanan,

“THERE STANDS THE TEXT, AND I BELIEVE THAT IT IS MY FATHER‟S WISH THAT „ALL MEN
SHOULD BE SAVED, AND COME TO THE KNOWLEDGE OF THE TRUTH.‟ BUT I KNOW, ALSO,
THAT HE DOES NOT WILL IT, SO THAT HE WILL SAVE ANY ONE OF THEM, UNLESS THEY
BELIEVE IN HIS DEAR SON; for he has told us over and over that he will not. He will not save any man except
he forsakes his sins, and turns to him with full purpose of heart: that I also know. And I know, also, that he has a
people whom he will save, whom by his eternal love he has chosen, and whom by his eternal power he will deliver. I
do not know how that squares with this; that is another of the things I do not know. If I go on telling you of all that I
do not know, and of all that I do know, I will warrant you that the things that I do not know will be a hundred to one
of the things that I do know. And so we will say no more about the matter, but just go on to the more practical part
of the text. God's wish about man's salvation is this,—that men should be saved and come to the knowledge of the
truth.

“MEN ARE SAVED, AND THE SAME MEN THAT ARE SAVED COME TO A KNOWLEDGE OF THE
TRUTH. THE TWO THINGS HAPPEN TOGETHER, and THE TWO FACTS VERY MUCH DEPEND
UPON EACH OTHER. God‟s way of saving men is not by leaving them in ignorance. It is by a knowledge of the
truth that men are saved; this will make the main body of our discourse, and in closing we shall see how this truth
gives instruction to those who wish to be saved, and also to those who desire to save others. May the Holy Spirit
make these closing inferences to be practically useful.

“Here is our proposition: IT IS BY A KNOWLEDGE OF THE TRUTH THAT MEN ARE SAVED.” xiv

Dalawang bagay ang kapansin-pansin sa sinabing ito ni Spurgeon: ang dalawang naisin ng Dios na hindi
natin dapat paghiwalayin: (1) una, ibig ng Dios na maligtas ang lahat ng tao, pangalawa (2) ibig ng Dios na
sila ay maligtas sa pagsampalataya sa Panginoong Jesus sa pamamagitan ng gawa ng Espiritu Santo.

Nais nga ng Dios na maligtas ang lahat ng tao ngunit ang paraan na ibinigay Niya para sila ay maligtas ay
tahasang ipinahayag sa pamamagitan ng mga propeta (Ezekiel 18:23; 33:11), ng mga apostoles (2 Peter 3:9),
at lalong lalo na ng Kaniyang bugtong na Anak (Mat. 23:37; Luke 13:34a). Papaano nga ba? Dapat nilang
talikdan ang kanilang masasamang gawa (Ezek. 18:23; 33:11) at magsisi (2 Pet. 3:9).

Kaya nga lang di sila pumapayag (Mat. 23:37; Luke 13:34) sadya nilang binabaliwala ang katotohanan sa
pamamagitan ng kanilang kasamaan (Rom. 1:18, 21); mas nalulugod sila sa kasamaan (2 Thes. 2:12); at ayaw
nilang ibigin ang katotohanan ng sa gayon sila ay maligtas (1 Tim. 2:4; 2 Thes. 2:10).

Dahil dito ipinaubaya sila ng Dios sa kanilang masasamang pita (Rom. 1:24) at lagi man silang nag-aaral di
naman nila masumpungan ang katotohanan ng kaligtasan (2 Tim. 3:7-8).

Ang Araw ay darating na padadalhan sila ng Dios ng kanilang ikalilinlang sa pagdating ng tinaguring lawless
one (2 Thes 2:9-11). At sa Araw na iyon, hahatulan sila ng Dios batay sa katotohanan (Rom. 2:2,8 ) dahil sa
kanilang pagtanggi sa katotohanan; sa pagkakaligaw o pagtalikod sa katotohanan (Tit. 1:14; 2 Tim. 2:18;
4:4); dahil sa ipinagpalit nila ang katotohanan sa kasinungaligan (Rom. 1:25). Sa pagdating ng Araw ng Poot
(Rom. 2:5) sila ay ikukundena (2 The. 2:12) dahil ibibigay ng Dios sa bawat-isa ang karapatdapat sa kaniyang
ginawa (Rom. 2:6-8).

Kaya nga ako ay naniniwala na talagang ang naisin ng Dios ay para sa lahat na ang kahulugan ay EACH
PERSON hindi lamang pro geniribus singulorum [each of the classes of men]. Ito ay sapagkat ibibigay ng Dios
sa lahat ng tao (EACH PERSON) ang karapat-dapat kung ano ang naging turing nila sa katotohanan,

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“For those who are self-seeking and who reject the truth and follow evil, there will be
wrath and anger.” (Rom. 2:8)

At para naman dun sa mga umiibig sa katotohanan, marapat lang na ating sabihin na sila ay naligtas hindi
dahil natutunan nilang mahalin ang katotohanan dahil sa sarili nilang kagustuhan kundi dahil sa Dios ang
pumili sa kanila mula pa sa simula upang maligtas sa pagsampalataya sa katotohanang ito (Eph. 1:13; 2 Thes.
2:13). Sila ang mga hinirang ng Dios (Tit. 1:1) na pinagkalooban ng pagsisisi tungo sa kaalaman ng
katotohanan (1 Tim. 2:25). Sila ay ipinanganak ng Dios (John 1:13) sa pamamagitan ng katotohanan (James
1:8; 1 Pet. 1:23).

At dahil dito sila ay may basbas ng Banal na maka-alam ng katotohanan (1 John 2:20) ngunit ginawa rin
nilang dalisay ang kanilang mga sarili sa pagsunod sa katotohanan (1 Pet. 1:22), ang katotohanang tungo sa
pagkamaka-Dios (Tit. 1:1).

Sa ngayon sila ay namumuhay para sa katotohanan (John 3:21; 1 John 1:6), nagdiriwang sa katotohanan (1
Cor. 13:6) at umiibig sa katotohanan. Hindi lamang sa salita kundi sa gawa (1 John 3:18; 2 John 1:4; 3 Jn. 1:3).
Sila ang mga ipinanalangin ng Panginoon sa John 17:17 na nagsabing,

“Sanctify them by the truth; your word is truth.” (John 17:17)

Kaya nga ako ay naniniwala na ang kahulugan ng “all men” sa 1 Tim. 2:4 ay pangkalahatan gaya ng sinabi ni
Spurgeon. At ito ay hindi dahil sa a priori kundi ito ay dahil ito ang sinasabi ng kasulatan. Gaya ni Spurgeon,
sinabi na sana ng Espiritu na “some men” yun kung “some men” ang ibig Niyang sabihin; sinabi na sana ng
Panginoon na “all sorts of men” yun kung “all sorts of men” ang ibig Niyang sabihin.

Sa Biblical Exegesis ni John Piper mayroong tatlong uri ng coordinate relationships sa mga prpropositions
ang mga ito ay: series, progression at alternativexv . Sa 1 Tim. 2:1b-2a, ang katagang “for all people, for
kings and all who are in high positions,” para sa akin ay serye o “ordinal.” Nakalista rito kung sino o ano ang
ihihiling, ipapanalangin, ipapamanhink at ipagpapasalamat natin sa Dios. Sa Mathematics, ang ordinal ay
makikita sa sample equation na ito:

A (all people) + B (kings) + C (all who are in high positions)

Ang listahang Ordinal ay hindi gumagamit ng “or.” Hindi ka pinapipili ng iisa lamang sa mga ito. Hindi rin ito
yung tinaguriang progression na ang kahulugan ng “all people” ay ibinigay na kasunod ayon sa kalagayan at
kaurian ng mga tao. Ang ibig sabihin nito ipapanalangin nila ang lahat ng tao, ang mga hari at ang mga nasa
mataas na katungkulan. Hindi ito nagbigay ng anumang limitasyon o nagpahayag ng anumang pagtanggi
tulad ng sinabi ng Westminster Annotations na nagsabing NOT pro singulus generium [not for the individuals
of the race].

Maliban pa sa mga naunang nabanggit, ang kaluhugang pangkalahatan ay umaayon sa kabuuan ng sulat ni
Pablo kay Timoteo:

 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made FOR
ALL PEOPLE, 1 Tim. 2:1.
 Who desires ALL PEOPLE to be saved and to come to the knowledge of the truth, 1 Tim. 2:4).
 Who GAVE HIMSELF AS A RANSOM FOR ALL, which is the testimony given at the proper time, 1
Tim. 2:6.
 For to this end we toil and strive, because we have our hope set on the living God, who is THE
SAVIOR OF ALL PEOPLE, especially of those who believe, 1 Tim. 4:10.

Maging sa iba pa niyang mga sinulat: Rom 5:18; 2 Cor. 5:19; Titus 2:11. O maging sa ibang bahagi ng Banal na
Kasulatan: Isa. 53:6; John 1:29; 3:16-17; 6:33; Heb. 2:9; 1 John 2:2; 1 John 4:14.

Kasama sa mga ito ay ang nasa 1 Tim. 4:10 na masasabi nating katangi-tangi at interesante dahil ito ay
bahagi ng sulat na pinagmulan ng pinagaaralan nating talata at sinasabi pa nito na ang Dios ay “the savior of
all people” na umaayon sa ninanais ng Dios para sa lahat sa kanila (1 Tim. 2:4).

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Does God desire all men to be saved?

Sinundan pa nga ito ng “malista” [Greek], ang abi ay, “especially [malista] to those who believe.” Ang tawag
sa argumentong ito ay a minori ad majus [from the less to the greater cf. Gal. 6:10; Phil 4:22].

Dito matutunghayan natin na sa isang banda ang Dios ay Tagapaglitas ng lahat pero sa isa pang banda, sa
mas nakatataas na antas , ang Dios ay Tagapaglitas ng lahat ng sumasampalataya , na naayon din naman
sa napakaraming talata na nagpapahayag ng pagtatangi ng Dios sa mga sumasampalataya (Eph. 5:23; Phil.
3:20; 1 Tim. 1:1; 2:3; 2 Tim. 1:10; Tit. 1:3-4; 2:10; 3:4-6). Sila ang mga hinirang ng Dios mula pa noong simula
upang maligtas sa pamamagitan ng pagpapabanal ng Espiritu Santo AT SA PAGSAMPALATAYA SA
KATOTOHANAN (2 Thes. 2:13).

Samakatuwid, sa pamamagitan lamang nila LUBOS NA NAGAGANAP ang ninanais ng Dios para sa lahat ito
ay dahil sila LAMANG ANG KINAHABAGAN ng Dios na maligtas (Rom. 9:18). Kahit naman si Calvin ay
nagsabing ang biyaya ng Dios ay inaalok ng parehas para sa lahat, sa lahat ng sumasampalataya at sa lahat
ng hindi, sa mga hindi naturuan at sa hindi, hindi para sila talaga ay iligtas kundi para alisan sila ng
idadahilanxvi.

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 1 Timothy 2:4 7
Does God desire all men to be saved?

i
See https://bible.org/seriespage/15-1-timothy-introduction-argument-outline, Last accessed Aug 24, 2015.
ii
English Standard Version, 2011.
iii
New International Version – UK.
iv
King James Version, 1611.
v
See http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/1-timothy-2-4.html, Last accessed
Aug. 24, 2015.
vi
See http://reformedbooksonline.com/topics/topics-by-subject/the-sincere-free-offer-of-the-gospel/the-westminster-
annotations-on-the-sincere-free-offer-of-the-gospel/. Last accessed Aug. 24, 2015.
vii
Ibid.
viii
See https://calvinandcalvinism.wordpress.com/2007/09/16/cavlin-on-1-tim-24/. Last accessed Aug. 24, 2015.
ix
“These prayers put up for all orders and sorts of men.” See
http://biblehub.com/commentaries/poole/1_timothy/2.htm. Last accessed Aug. 24, 2015.
x x
“Without any reflection upon him, either as mutable or impotent” and calls it “complacent will.” Ibid.
xi
See http://www.ccel.org/ccel/aquinas/summa.FP_Q19_A6.html. Last accessed Aug. 24, 2015.
xii
See http://www.spurgeon.org/sermons/1516.htm. Last accessed Aug 25, 2015.
xiii
Ibid.
xiv
Ibid.
xv
See http://cdn.desiringgod.org/pdf/booklets/BTBX.pdf, p.12.
xvi
“I obtain thereby the next conclusion, that the mercy of God is offered equally to those who believe and to those who
believe not so that those who are not divinely taught within are the only rendered inexcusable, not saved.” Calvin, J.,
God’s Eternal Predestination and Secret Providence, trans. Henry Cole, (London: 1855), p. 82. E-Book edition.

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