Why doesn't God save everyone?

We have seen that the source of glad tidings is the heart of God, whose desire is that all should be saved, and come to the knowledge of the truth (1 Tim. 2:4). That all will not be saved is a certainty, for as long as the testimony of God is in this world there will always be those that believe, and those that believe not (Mark 16:16). But that does not alter the fact that the heart of God goes out to all in infinite goodness and genuine philanthropy.

My object in making reference to these great facts is that the mind of the reader be freed from the erroneous ides which taken hold of some, with reference to the Gospel, that it has in any way failed as to its mission. That the whole world is not saved is no fault of the proclamation, for salvation is for all without exception. The fact is, men will not have it. But this was all foreseen of God; therefore we have, “He that believes not” as well as ” He that believes.” Men prefer the world. No one came to Christ when He was upon earth except those who felt their need, and it is so today: “The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet” (Prov. 27:7). Still, God has His intention in and by the Gospel, and from among the Gentiles, as well as from among the Jews, He is able to take a people “for His name.”

Men may reject this salvation. Regretfully, they do reject it, but that can never touch the question of the wide aspect of that grace which shines with undimmed luster in the gospel and brings a full and free salvation to all. Their guilt in rejecting it flows from the fact that it is freely offered. If they could not get it, where would be their guilt in not having it? Where the righteous judgment in punishing men for not receiving what was never intended for them? (2 Thess. 1:6-10). True it is that God is sovereign, but it is equally true that man is responsible. Are we called to reconcile these things? No, they are reconciled already inasmuch as both are taught in the Word. All we have to do is believe them.

It is here that election does come in; not to limit the provision, nor to restrict in any wise the grace that bids and welcomes all, but to secure the blessing of those who otherwise would refuse and forfeit it as the rest do. The grace to all is not narrowed by the "grace upon grace" to many. The universal offer means and is based on a universal provision, and a provision of exactly the same character for all alike, in which God testifies that He has "no pleasure in the death of him that dies," but "will have all men to be saved, and to come to the knowledge of the truth." It may be asked, as it has been asked, Of what avail is a provision for all which saves not one additional to the elect number? The answer which Scripture would give is, "What if some did not believe? shall their unbelief make the faith [or faithfulness] of God without effect? God forbid." The salvation of men is from God; the damnation of men is from themselves. This all the pleadings, warnings, offers of God affirm. And grace refused is still grace, and to be proclaimed to His praise.

"For this [is] good and acceptable before our Saviour God, Who desireth that all men should be saved and come unto full knowledge (or, acknowledgment) of the truth" (vers. 3, 4). The spirit of the gospel the apostle would have to permeate the conduct as well as the heart of the saint. Activity in goodness becomes those who know our Saviour God, Whose own heart goes out in compassion toward all men, not alone surely in present mercies without number, but also that they might be saved. This however cannot be unless they come to the knowledge of the truth. Hence the gospel is sent out to all the creation. Here human weakness, if it be not worse, betrays itself. Those who believe in the large grace of God too often leave no room for His positive and living links of love with the elect, once children of wrath even as others. Those who are sure of the special nearness of God's family as often overlook what is patent here and elsewhere all over scripture — that love which Christ made known personally and proved triumphantly in His cross whereby it is free to flow out in testimony to all the world.

"Now is the Son of man glorified, and God is glorified in Him" (John 13:31). Now that His character as Judge of sin is vindicated in the expiatory death of His own Son, His love can freely go out to men on the express ground that they are ungodly, enemies, and powerless (Rom. 5:6-10). He is both able and willing to save the vilest, but not without acknowledgment of truth. Therefore He commands all men everywhere to repent and believe the gospel; also the saints, while walking as members of the one body of Christ, are called to walk in love toward all, and to testify the love that can save any by the faith of Christ. If men are lost, it is through their own will opposing the truth; it is not God's will, Who, desiring their salvation, gave His Son, and has now sent His own Spirit from heaven that the glad tidings might be thus declared to them in the power of God our Saviour.

Upon this ground, and to give express utterance to what is in the heart of God, the gospel is bidden to be proclaimed to "every creature." Men are assured that God "willeth not the death of a sinner," but that on the contrary He "will have all men to be saved, and to come to the knowledge of the truth." These testimonies are simple, and they deny that there can be any contrary decree of God hindering the salvation of any. The Redeemer's words as He wept over Jerusalem assure us that it is man's contrary will that resists God's will -" How often would I have gathered your children together, even as a hen gathereth her brood under her wings, and ye would not!"

Upon this ground, and to give express utterance to what is in the heart of God, the gospel is bidden to be proclaimed to "every creature." Men are assured that God "willeth not the death of a sinner," but that on the contrary He "will have all men to be saved, and to come to the knowledge of the truth." These testimonies are simple, and they deny that there can be any contrary decree of God hindering the salvation of any. The Redeemer's words as He wept over Jerusalem assure us that it is man's contrary will that resists God's will — "How often would I have gathered your children together, even as a hen gathereth her brood under her wings, and ye would not!"

God would have all men to be saved, and therefore the Mediator gave Himself a ransom for all (1 Tim. 2:4-6). And this opened up a way of salvation for all. All may not take this salvation that has been made available for them, but that is because the world in some form has such attractions for them, that the fear of coming judgment has lost its power over their souls, and the future becomes sacrificed to present advantage.

That love has opened up a way of salvation for the lost, and the report of that salvation, and where all are to find it, is proclaimed world-wide. God would have all men to be saved, and to come to the knowledge of the truth; and the Mediator, whose death was the witness of that love, gave Himself a ransom for all, and all are called by the gospel to make haste and avail themselves of that salvation while the day of salvation lasts.

In God’s approach to man in Christ the whole world comes into view. “The Father sent the Son to be the Saviour of the world” (1 John 4), “Who will have all men to be saved.” “Who gave Himself a ransom for all” (1 Tim. 2:4-6). “And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2). You can see at once that we are on entirely different ground from that which we were treading on the “upper line.” There the elect only are in view, here it is the grace of God to all men. “Through this Man is preached unto you the forgiveness of sins.” The gospel is for every creature. The believer shall be saved. The despiser shall perish. The death of Christ has made salvation possible for every man. No one need perish, for in Christ God addresses all men alike in grace, and He makes no demand. Righteousness is not required, it has been found in Christ, and He is held out to men everywhere as a covering for their nakedness, and all are called, in the presence of this boundless grace, to repent and to believe in Christ, and to submit to Him in whom righteousness and salvation are. “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God has raised Him from the dead, thou shalt be saved, for with the heart man believes unto righteousness; and with the mouth confession is made unto salvation” (Rom. 10:9-10). In all this it is the free grace of God to all men, and the truth as to election does not appear.