Omdat dit forum toch blijkbaar een gereformeerd forum behoord te zijn waarin men een grote waarde wilt hechten aan de juiste exegese, en men blijkbaar de uitleg van Alexander CD (en mezelf) rondom het schrijftgedeelte van 1 Timotheus 2:4-6 als een dwaling zien, wil ik toch graag de volgende links van voorbeelden verwijzen uit de gereformeerde traditie van enkele theologen die voor een wel gemeend aanbod waren en zijn (zover me bekend is) maar absoluut niet mee gaan met de uitleg zoals de meeste van jullie het willen verklaren. Het is helaas alleen in het engels, maar vond het toch wel nodig om te plaatsen. Ik kan me de discussie rondom wel of niet een wel gemeend aanbod begrip hebben, maar op de manier hoe de meeste blijkbaar geen waarde zien of niet willen inzien rondom de exegese van 1 Timotheus 2:4-6 zoals de gereformeerde theologen hebben verklaard doet mij als evangelisch christen met verbazing jullie reacties doen lezen mn. als ik jullie achtergrond weet.
1Timothy 2:4-6
Video by James White
http://www.truveo.com/Does-1Timothy-246 ... 1510685422
John Owen
http://www.ccel.org/ccel/owen/deathofdeath.i.x.iv.html
Wilhelmus Brakel
Objection #3: “For God hath concluded them all in unbelief, that He might have mercy upon all” ( Rom. 11:32 ); “Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life” ( Rom. 5:18 ); “For as in Adam all die, even so in Christ shall all be made alive” ( 1 Cor. 15:22 ); “And that He died for all . . .” ( 2 Cor. 5:15 ); “Who will have all men to be saved.. . . Who gave Himself a ransom for all . . .” ( 1 Tim. 2:4 , 6 ); “. . . not willing that any should perish, but that all should come to repentance” ( 2 Pet. 3:9 ).
Answer: Our response to each of these texts can be found in chapter 22. The word “all” does not refer to all men who have existed, do exist, and will exist, but rather to all those who are under discussion in each individual text. Romans 5:18 speaks of all those who are in Christ, who will be the recipients of justification unto life. Romans 11:32 refers to the rejection and the restoration or repentance of the Jewish nation. 1 Corinthians 15:22 speaks of all who will be made alive in Christ. 2 Corinthians 5:15 makes mention of all believers who have died to sin and are partakers of spiritual life.
In 1 Timothy 2:4–6 , the reference is to all sorts of men, which is evident in verse 2 —all sorts of men rather than all men will come to the knowledge of the truth. Whatever God has decreed shall certainly come to pass and whatever does not occur is not according to the will of God’s decree. Thus, all men are not saved, but only those in whose stead Christ has been given as a ransom. 2 Peter 3:9 refers to the elect who will come to repentance and who must first be gathered in before the world perishes. It also makes mention of the command and the declaration of the gospel which commands everyone who hears it to repent, speaking of both God’s pleasure and displeasure relative to repentance or the lack of it.
a Brakel, W. 1992; Published in electronic form by Christian Classics Foundation, 1996. The Christian's reasonable service, Volumes 1 and 2 : In which Divine truths concerning the covenant of grace are expounded, defended against opposing parties, and their practice advocated as well as The administration of this covenant in the Old and New Testaments (electronic ed. of the first publication in the English language, based on the 3rd edition of the original Dutch work.). Soli Deo Gloria Publications: Morgan PA
Arthur Dent (puritan), The Plain Man's Pathway to Heaven, p. 210:
Quote:
Asunetus: Yea, but the scripture saith, "God will have all men saved." [1 Tim 2:4]
Theologus: That is not meant of every particular man, but of all sorts some. Some Jews, some Gentiles, some rich, some poor, some high, some low, etc
John Brown of Haddington (puritan), Systematic Theology, Book V, Chap. 1, p. 341:
Quote:
Objection I. "The call of the gospel reaches all men, Titus 2:11; 1 Tim 2:4; Col 1:6; Mark 16:15; Luke 2:10."
Answer. It is extended to men of all sorts, Jews and Gentiles, and of all ranks, poor or rich, but not to every particular person, Rev 5:9; Rev 7:9. A warrant to preach it every where will not prove that it is every where preached.
Thomas Manton, Exposition of Isaiah 53:4, Works of Thomas Manton, Vol. 3, p. 265:
Quote:
But how shall I look upon this as a faithful saying, that Christ came to die for my sins? Is not that to believe a lie, suppose I be a reprobate?
Ans. [1.] The word of God excludeth none but those that exclude themselves. We are to go to God's revealed will; that we are bound to believe, though in his secret will it should not be truth. As Abraham was bound to believe, after God's command, that Isaac should die under his hand, though God had otherwise purposed; for you know it is said, 1 Tim 2:4, "Who will have all men to be saved, and to come to the knowledge of the truth." God showeth them that the promulgation of the gospel is general.
Christopher Ness (puritan), An Antiodote to Arminianism:
Quote:
Objection 2. The words “all” and “every,” often used in Scripture, must be taken universally.
Answer:
1. “All” and “every” must not be taken for a universal affirmative collectively, and for every man individually, in the common quoted scriptures; but distributively, as in Mt 9:35, where we are told that Christ went about healing every sickness and every disease among the people: that is, any and every kind of disease, for Christ healed not every disease individually. Also in Col 1:28, where “every” is taken distributively three times over, and must be restricted to those to whom Paul preached.
2. “All” in 1Ti 2:4, cannot be taken for every man individually, since it is not the will of God that all men in this large sense should be saved: for it is His will that some men should be damned, and that very justly, for their sins and transgressions. Unto some men it will be said, “Depart, ye cursed, into everlasting fire.” If God willeth all men to be saved, then all men will be saved, for “He (God) doeth according to His will in the army of Heaven, and among the inhabitants of the earth” (Da 4:35). God faileth not, He cannot be disappointed in His own will, for He worketh all things after the counsel of it. Again, in Heb 2:9, Jesus is said to “taste death for every [man];” it is in the very next verse restricted to “sons brought to glory,” and in Heb 2:11, to “sanctified” ones. 1Ti 2:6 (“who gave Himself a ransom for all”) is rendered in the parallel text in Tit 2:14, “who gave Himself for us.” Now, who are the persons called “us” in this text? Are they not particularized as “redeemed from all iniquity, purified and made a peculiar people?” For “all” of this description Christ gave Himself a ransom, and for none else.
The prophet David saith, “All men are liars;” take the word strictly, and he must be a liar that saith so.
Loraine Boettner, The Reformed Faith, has a section on the "Universalistic Passages," including 1 Tim. 2.4.:
In regard to I Tim. 2:4,6 "Who would have all men to be saved, and to come to the knowledge of the truth ... who gave himself a ransom for all," is used in various senses. Oftentimes it means, not all men without exception, but all men without distinction - Jews and Gentiles, bond and free, men and women, rich and poor. And in I Tim. 2:4-6 it clearly is used in that sense. Through many centuries the Jews had been, with few exceptions, the exclusive recipients of God's saving grace. They had become the most intensely nationalistic and intolerant people in the world. Instead of recognizing their position as that of God's representatives to all the people of the world, they had taken those blessings to themselves. Even the early Christians for a time were inclined to appropriate the mission of the Messiah only to themselves. The salvation of the Gentiles was a mystery that had not been known in other ages (Eph. 4:6; Col. 1:27). So rigid was the pharisaic exclusivism that the Gentiles were called unclean, common, sinners of the Gentiles, even dogs; and it was not lawful for a Jew to keep company with or have any deals with a Gentile (John 4:9, Acts 10:28, 11:3). After an orthodox Jew had been out in the marketplace where he had come in contact with Gentiles he was regarded as unclean (Mark 7:4). After Peter had preached to the Roman Centurion Cornelius and the others who were gathered at his house, he was severely taken to task by the Church in Jerusalem, and we can almost hear the gasp of wonder when, after Peter told them what had happened, they said, "Then to the Gentiles also hath God granted repentance to life" (Acts 22:15), that is, not to every individual in the world, but to Jews and Gentiles alike. Used in this sense the word "all" has no reference to individuals, but simply to mankind in general.
