Cambridge Greek Testament Commentary

1 Timothy 2:4

ὅς πάντας κ.τ.λ. whose will it is &c. ὅς is equivalent to quippe qui, and introduces a clause explanatory of what has preceded. θέλει, not βούλεται, is the word used; not a single Divine volition, but the general purpose of God, antecedent to man’s use of His grace, is here in the Apostle’s thought. Whatever be the ultimate issue in fact, the Divine intention is that all men shall be saved. That this Divine intention may be thwarted by man’s misuse of his free will, is part of the great mystery of evil, unexplained and inexplicable; but that its bounty is not confined to particular races or individuals but takes in the whole race of man, is of the very essence of the Gospel. Cp. Matthew 5:45; Titus 2:11. It is possible that certain forms of Gnostic heresy, which held that certain classes of men, the uninitiated and unspiritual, are incapable of salvation, are here aimed at; but the introduction of the statement of the breadth of the Gospel is sufficiently explained by the context. See, however, Introd. p. liii.

καὶ εἰς ἐπίγνωσιν�. This is inseparably connected with σωθῆναι; the Life is only reached through the Truth, Who is also the Way. Cp. αὔτη ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκωσίν σε τὸν μόνον�. τ. λ. (John 17:3). ἐπίγνωσις is a thoroughly Pauline word. (See Ephesians 1:17; Philippians 1:9; Colossians 1:9.) The phrase ἐπίγνωσις� occurs thrice again in the Pastorals (2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1; cp. Hebrews 9:26, and Philo Quod omn. prob. 11), and is significant of that aspect of the Gospel, which naturally comes into prominence, when its mutilation or perversion has begun to lead souls astray into heresy.

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Cambridge Greek Testament Commentary

1 Timothy 2:4

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