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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 2:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph 6:18. There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings (Ti1 2:2); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, etc. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer 29:7. 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, Pe1 3:10, Pe1 3:11. Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in.
II.As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, Ti1 2:4.
1.One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God (Ti1 2:5), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any (Eze 33:11), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Mat 23:37. He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life.
2.There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days - man who lays his hand upon u both, Job 9:33. He is a ransom that was to be testified in due time; that is, in the Old Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, Pe1 1:10, Pe1 1:11. And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mar 16:15. He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note,
(1.)It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other.
(2.)God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, Joh 5:40. I would have gathered you, and you would not.
(3.)Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it.
(4.)It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators.
(5.)He that is a Mediator in the New Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession.
(6.)Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rom 11:13.
(7.)Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty.
III.A direction how to pray, Ti1 2:8.
1.Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where: no place is amiss for prayer, no place more acceptable to God than another, Joh 4:21. Pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private.
2.It is the will of God that in prayer we should lift up holy hands: Lifting up holy hands, or pure hands, pure from the pollution of sin, washed in the fountain opened for sin and uncleanness. I will wash my hands, etc., Psa 26:6.
3.We must pray in charity: Without wrath, or malice, or anger at any person.
4.We must pray in faith without doubting (Jam 1:6), or, as some read it, without disputing, and then it falls under the head of charity.
Historical interpretation
Nine Centuries of Reception
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You ought therefore to "hate those that hate God, and to waste away [with grief] on account of His enemies." I do not mean that you should beat them or persecute them, as do the Gentiles "that know not the Lord and God; " but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and "will have all men to be saved, and to come to the knowledge of the truth."
We beseech you also to be zealous in praying in your pious supplications, that our God and Lord Jesus Christ, who will have all men to be saved, and no one to perish,
Therefore, because God is merciful and “wishes all men to be saved,” he says, “I will visit their crimes with an iron rod and their sins with whips. I will not, however, remove my mercy from them.” … For “God is jealous” and does not wish that soul which he betrothed to himself in faith to remain in the defilement of sin, but wishes it immediately to be purified, wishes it swiftly to cast out all its impurities, if it has by chance been snatched away to some.
That is, God, the Maker of all men; therefore, also, according to the apostle, He "will have all men to be saved, and to come unto the knowledge of the truth."
Thou who didst accept the repentance of the Ninevites, who willest that all men be saved, and come to the acknowledgment of the truth;
That God wishes all men to be saved means that he wishes that all who freely and willingly desire it shall find salvation.
To those who with simplicity of heart receive the preaching of the cross and the resurrection, the same grace should be a cause of equal thankfulness to the Son and to the Father. Now, moreover, that the Son has accomplished the Father’s will (and this, in the language of the apostle, is “that all men should be saved”), they ought for this gift to honor the Father and the Son alike. This is because our salvation would not have been accomplished had not the good will of the Father proceeded to actual operation for us through his own power. And we have learned from Scripture that the Son is the power of the Father.
Is God not good to everyone then? Indeed, He is good to everyone, because He is the Savior of all, especially the faithful; and for this reason the Lord Jesus came, to save what was lost: He came to take away the sin of the world, to heal our wounds. But because not everyone seeks the medicine, but many refuse it, lest the force of the ulcer be aggravated by the remedies, He who desires to heal does not compel the unwilling.
Imitate God! if He willeth that all men should be saved, there is reason why one should pray for all, if He hath willed that all should be saved, be thou willing also; and if thou wishest it, pray for it, for wishes lead to prayers. Observe how from every quarter He urges this upon the soul, to pray for the Heathen, showing how great advantage springs from it; "that we may lead a quiet and peaceable life"; and what is much more than this, that it is pleasing to God, and thus men become like Him, in that they will the same that He does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not. And if you pray for the Heathens, you ought of course to pray for Heretics also, for we are to pray for all men, and not to persecute. And this is good also for another reason, as we are partakers of the same nature, and God commands and accepts benevolence and affection towards one another.
But if the Lord Himself wills to give, you say, what need of my prayer? It is of great benefit both to them and to thyself. It draws them to love, and it inclines thee to humanity. It has the power of attracting others to the faith; (for many men have fallen away from God, from contentiousness towards one another;) and this is what he now calls the salvation of God, "who will have all men to be saved"; without this all other is nothing great, a mere nominal salvation, and only in words. "And to come to the knowledge of the truth." The truth: what truth? Faith in Him. And indeed he had previously said, "Charge some that they teach no other doctrine." But that no one may consider such as enemies, and on that account raise troubles against them; he says that "He willeth that all men should be saved, and come to the knowledge of the truth"; and having said this, he adds,
And if we are commanded to pray for our neighbors, not only for the faithful, but for the unbelieving also, consider how wrong it is to pray against your brethren.
See how great the darkness is [in discussing the nature of God], and how everywhere there is need of faith. This much is sure and solid. But let us now come to matters less sure, for example, as to the relation of the divine will and its way of working. Is God’s will already immediately his working? Is it a particular type of causality? If God is immutable, how does God’s will enter into physical movement?… Is the movement in God’s willing reducible to the familiar seven types of causality? Is God’s movement more like the movement of the mind? Not quite. For in many things the mind is even absurdly moved. When God wills, is he already at work or not? If to will is to work and God wills all men to be good and to be saved, why doesn’t this come immediately to pass? There is here a subtler distinction between God’s [primordial] willing and God’s actual working within history.
And what is written, that “he wills all men to be saved,” while yet all men are not saved, may be understood in many ways, some of which I have mentioned in other writings of mine; but here I will say one thing: “He wills all men to be saved” is so said that all the predestinated may be understood by it, because every kind of man is among them.
Accordingly. When we hear and read in sacred Scripture that God “wills that all should be saved,” although we know well enough that not all are saved, we are not on that account to underrate the omnipotent will of God. Rather, we must understand the Scripture, “who will have all to be saved,” as meaning that no one is saved unless God wills his salvation. It is not that there is no one whose salvation God does not will, but that no one is saved unless God wills it. Moreover, God’s will should be sought in prayer, because if he wills, then what he wills must necessarily be. And, indeed, it was of prayer to God that the apostle was speaking when he made that statement.
For God’s purpose, according to which he did not make the human being to perish but to live forever, abides unchanging. When his kindness sees shining in us the slightest glimmer of good will, which he himself has sparked from the hard flint of our heart, he fosters it, stirs it up and strengthens it with his inspiration, “desiring all to be saved and to come to the knowledge of the truth.”
To pray “Thy will be done in earth, as it is in heaven” is to pray that men may be like angels, that as angels fulfill God’s will in heaven, men may fulfill his will, instead of their own, on earth. No one can say this sincerely except one who believes that every circumstance, favorable or unfavorable, is designed by God’s providence for his good, and that he thinks and cares more for the good of his people and their salvation than we do for ourselves. It may be understood thus: the will of God is the salvation of all men, according to that text of Paul, “who wills all men to be saved and to come to the knowledge of the truth.”
As angels fulfill God’s will in heaven, men may fulfill his will, instead of their own, on earth. No one can say this sincerely except one who believes that every circumstance, favorable or unfavorable, is designed by God’s providence for good. God thinks and cares more for our good and our salvation than we do for ourselves. It may be understood thus: the will of God is the salvation of all.
The third kind of absolute worship is thanksgiving for all the good things he has created for us. All things owe a debt of thanks to God and must offer him ceaseless worship, because all things have their existence from him, and in him all things hold together. He gives lavishly of his gifts to all, without being asked. He desires all men to be saved and to partake of his goodness. He is long-suffering with us sinners, for he makes his sun rise on the evil and on the good, and sends rain on the just and the unjust. He is the Son of God, yet he became one of us for our sake and made us participants of his divine nature, so that “we shall be like him,” as John the Theologian says in his catholic epistle.
For this is good and acceptable in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.
who desires all people to be saved. He says, if He Himself desires all to be saved, the Lord who also saves, who then needs my prayers? Yes. For you draw them and those to love, and you show affection. "Imitate," He says, "the purpose of God." (Eph. 5:1) For He Himself desires all people to be saved, and you pray for all people above all.
and to come to the knowledge of the truth. Paul said, "To the knowledge of the truth." Then he explains what the truth in doctrines is. If therefore God wills, he says, why does what He wills not happen? It does not happen because they do not want it. For God does nothing by compulsion.
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Summary
First Timothy 2:4 articulates God's profound and benevolent desire for the salvation of all humanity. It reveals that God's will is not only for people to be delivered from sin and its consequences but also for them to arrive at a full, accurate, and transformative understanding of the truth, which is intrinsically linked to the gospel of Jesus Christ. This verse serves as a foundational theological statement for the universal scope of Christian prayer and evangelism, emphasizing God's loving disposition towards every individual.
Context
Literary Context
This verse is situated within Paul's practical instructions to Timothy concerning public worship and church order in Ephesus. The immediate preceding verses, 1 Timothy 2:1-3, strongly exhort believers to pray for "all people," specifically mentioning "kings and all who are in high positions," so that the church might "lead a peaceful and quiet life, godly and dignified in every way." 1 Timothy 2:4 then provides the theological rationale for such broad and inclusive prayer: it is in alignment with God's own character and redemptive purpose. The subsequent verses, 1 Timothy 2:5-6, further elaborate on this universal desire by pointing to the singular mediation of Christ, who "gave himself as a ransom for all." Thus, the passage moves from the practical command of prayer to its divine motivation and Christological foundation.
Historical & Cultural Context
Paul wrote this epistle to Timothy, his protégé, who was ministering in Ephesus, a prominent Roman city in Asia Minor. Ephesus was a diverse metropolitan center, home to various religious cults (including the widespread worship of Artemis) and philosophical schools. The early Christian church in Ephesus, like many nascent communities, faced challenges related to false teaching, internal disputes, and the need for proper leadership and conduct. In this context, Paul's emphasis on praying for "all men," including political rulers, was significant. Roman emperors and officials often persecuted Christians, making the call to pray for them a radical act of faith and submission to God's broader redemptive plan, rather than a mere political endorsement. It underscored the church's mission to all people, regardless of their societal standing or opposition to the faith, reflecting a counter-cultural posture of love and evangelistic concern.
Key Themes
1 Timothy 2:4 contributes significantly to several overarching themes in 1 Timothy and Pauline theology. Foremost is the theme of God's Universal Redemptive Will, emphasizing that God's desire for salvation extends to all humanity, not just a select few. This theme provides the theological bedrock for the church's mission and evangelism, as seen in the Great Commission in Matthew 28:19-20. Another crucial theme is the Centrality of Truth and Sound Doctrine. Salvation is linked to "the knowledge of the truth," highlighting that genuine faith is not based on mere emotion or superstition but on an accurate understanding of God's revealed will and the Gospel. This aligns with Paul's consistent warnings against false teachers and his exhortations to Timothy to "guard the good deposit" (1 Timothy 6:20). Finally, the verse underscores the Importance of Prayer and Intercession, particularly for those in authority, as a means of living out God's universal desire for peace and salvation (1 Timothy 2:1-2).
Exposition and Analysis
Key Word Analysis
This verb (G2309) signifies a strong desire, wish, or intention stemming from an active choice or subjective impulse. It points to God's sincere disposition and benevolent will, indicating His genuine longing and preference for all humanity to be saved. It expresses His heart's desire, rather than an irresistible decree that compels salvation upon every individual regardless of their will. This term contrasts with other Greek words for "will" that might imply a more deterministic or passive acquiescence.
Derived from a root meaning "safe" (G4982), this term encompasses deliverance, preservation, and making whole. In a spiritual context, it refers to the comprehensive deliverance from the power, guilt, and eternal consequences of sin, leading to reconciliation with God and the restoration of a right relationship with Him. It implies rescue from spiritual peril and entry into eternal life through Christ.
This noun (G1922) denotes a full, accurate, or complete knowledge, implying a deeper, more profound discernment than mere acquaintance. It suggests an experiential and transformative understanding, rather than just intellectual assent. When paired with "truth" (G225, alḗtheia), it refers to a comprehensive and saving apprehension of God's divine revelation, particularly as it is embodied in the Gospel of Jesus Christ. This "knowledge of the truth" is essential for salvation, as it involves recognizing and embracing the reality of God's plan for redemption.
Verse Breakdown
"Who will have all men to be saved"
This clause reveals the universal scope of God's benevolent will. The antecedent "Who" refers to God, as established in the preceding context. "Will have" (G2309, thélō) indicates God's earnest desire and intention for humanity's salvation. The phrase "all men" (G3956, pâs and G444, ánthrōpos) emphasizes the comprehensive nature of this desire, encompassing every human being without exception, irrespective of their background, status, or nationality. God's heart is for the redemption of the entire human race, demonstrating His boundless love and grace.
"and to come unto the knowledge of the truth."
This second clause specifies the means or the accompanying condition for salvation. Salvation is not a blind or passive process but is intrinsically linked to "coming unto" (G2064, érchomai and G1519, eis, indicating motion towards a point) "the knowledge of the truth." The "knowledge" (G1922, epígnōsis) here is not superficial but a full, accurate, and transformative discernment. "The truth" (G225, alḗtheia) refers to the divine reality revealed in the Gospel, particularly concerning Jesus Christ as the unique path to salvation. Thus, God desires that all people not only be saved but also actively apprehend and embrace the saving truth of the Gospel.
Literary Devices
The verse primarily employs Declarative Statement to convey a profound theological truth about God's character and will. The structure is direct and unambiguous, asserting God's universal desire. There is also a subtle form of Parallelism or Complementary Clauses, where "to be saved" is paired with "to come unto the knowledge of the truth." These two phrases are not identical but are intimately connected, with the latter often being the means or prerequisite for the former, highlighting that genuine salvation involves an informed and volitional embrace of divine truth. The use of "all men" functions as Hyperbole or Universal Scope, emphasizing the breadth of God's desire without necessarily implying a universalist outcome (i.e., that every single person will be saved), but rather the intent and provision for all.
Theological and Thematic Connections
1 Timothy 2:4 stands as a cornerstone verse affirming God's universal redemptive desire for humanity. It powerfully communicates that God is not selective in His love or arbitrary in His offer of salvation; rather, His heart genuinely yearns for all people to turn to Him, be delivered from sin, and embrace the saving truth found in Jesus Christ. This divine disposition forms the theological basis for the church's global mission and the imperative to preach the gospel to every creature. It underscores the profound benevolence of God, who actively provides the means for salvation and invites all to partake in it, while respecting human freedom to respond or reject.
Reflection and Application
This profound declaration of God's universal desire for salvation should ignite a fervent passion within believers for evangelism and intercessory prayer. If God's heart is for "all men" to be saved and to come to the knowledge of the truth, then our hearts, as His representatives, should beat with the same rhythm. This verse challenges any narrow or exclusive view of God's grace, compelling us to extend compassion and the message of hope to every person we encounter, regardless of their background, beliefs, or perceived worthiness. It reminds us that our mission is not to judge who is worthy of God's love, but to faithfully proclaim that God's love and salvation are offered to all. Furthermore, it underscores the critical importance of truth in the journey of faith; salvation is not a vague sentiment but a transformative encounter with the objective reality of God's revelation in Christ. We are called not only to share the message but to ensure it is the unadulterated "knowledge of the truth."
Questions for Reflection
FAQ
Does "all men" in 1 Timothy 2:4 mean that everyone will ultimately be saved (universalism)?
While the verse clearly states God's desire for "all men to be saved," it does not teach universalism, which is the doctrine that everyone will eventually be saved regardless of their faith or response. The Greek word "pâs" (all) here refers to "all sorts of people" or "people from every group," emphasizing the universal scope of God's offer and intention, not a deterministic outcome for every single individual. Other scriptures consistently affirm the necessity of faith and repentance for salvation (e.g., John 3:18, Acts 17:30). God's desire is genuine, His provision is sufficient for all, but human free will and response remain crucial. The verse highlights God's benevolent character and the church's universal mission, not a guaranteed salvation for every person irrespective of their choice.
What is meant by "the knowledge of the truth"?
"The knowledge of the truth" (Greek: epígnōsis alētheias) refers to a full, accurate, and transformative understanding of God's revealed truth, particularly as it pertains to the gospel of Jesus Christ. It's not merely intellectual assent to facts, but a deep, experiential, and saving discernment of who God is, what He has done through Christ, and what He requires of humanity. This truth includes understanding humanity's sinfulness, God's holiness, the atoning work of Jesus on the cross, His resurrection, and the call to repentance and faith. This "truth" is embodied in Jesus Himself, who declared, "I am the way, and the truth, and the life" (John 14:6). Coming to this knowledge implies a personal acceptance and commitment to living according to that truth.
Christ-Centered Fulfillment
1 Timothy 2:4 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the embodiment of the "truth" that all men are called to know, for He is "the way, and the truth, and the life" (John 14:6). God's desire for "all men to be saved" is perfectly expressed and made possible through Christ's atoning sacrifice. As the very next verse declares, "there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all" (1 Timothy 2:5-6). Jesus' death on the cross was a propitiation for the sins of the whole world (1 John 2:2), demonstrating God's universal provision for salvation. He is the light that came into the world to enlighten everyone (John 1:9), and His resurrection power offers new life to all who believe (Romans 6:4). Thus, God's universal desire is not a mere wish, but a redemptive purpose fully realized and offered through His Son, Jesus, who invites all to come to Him for salvation and the transformative knowledge of God's truth.