让我抄一段解经书给你：

提前2：1开始看。
Does Titus 2:11 really teach that the saving grace of God has appeared to every member of the human race without any exception? Of course not! It matters little whether one interprets “the appearance of the saving grace” as referring to the bestowal of salvation itself, or to the fact that the gospel of saving grace has been preached to every person on earth. In either case it is impossible to make “all men” mean “every individual on the globe without exception.”

Again, does Rom. 5:18 really teach that “every member of the human race” is “justified”?

Does I Cor. 15:22 really intend to tell us that “every member of the human race” is “made alive in Christ”?

But if that be true, then it follows that Christ did not only die for every member of the human race, but that he also actually saved every one without any exception whatever. Most conservatives would hesitate to go that far.

Moreover, if, wherever it occurs, the expression “all men” or its equivalent has this absolutely universalistic connotation, then would not the following be true:

(a) Every member of the human race regarded John the Baptist as a prophet (Mark 11:32).
(b) Every member of the human race wondered whether John was, perhaps, the Christ (Luke 3:15).
(c) Every member of the human race marveled about the Gadarene demoniac (Mark 5:20).
(d) Every member of the human race was searching for Jesus (Mark 1:37).
(e) It was reported to the Baptist that all members of the human race were flocking to Jesus (John 3:26).

And so one could easily continue. Even today, how often do we not use the expression “all men” or “everybody” without referring to every member of the human race? When we say, “If everybody is ready, the meeting can begin,” we do not refer to everybody on earth!

Thus also in the present passage (I Tim. 2:1), it is the context that must decide. In this case the context is clear. Paul definitely mentions groups or classes of men: kings (verse 2), those in high position (verse 2), the Gentiles (verse 7). He is thinking of rulers and (by implication) subjects, of Gentiles and (again by implication) Jews, and he is urging Timothy to see to it that in public worship not a single group be omitted. In other words, the expression “all men” as here used means “all men without distinction of race, nationality, or social position,” not “all men individually, one by one.”

Besides, how would it even be possible, except in a very vague and global manner (the very opposite of Paul’s constant emphasis!), to remember in prayer every person on earth?

也抄一段释经学的书：

all 是一种“夸张法”，是写作是常用的手法。

这在希伯来文学中是很常见的。例如耶稣在《路加福音》14：26吩咐人要“恨”自己的父母（参考《马太福音》10：37）。“全”（all）和“每一个”（every）也经常是一种夸张法：根据《马太福音》3：5，“全”犹太地和附近一带的人，都出去看约翰，受了洗。很清楚地，这不是说每一个在犹太地的人都受洗了（见第七节，至少法利赛人没有受洗）。

但是“全”未必一定是夸张法，需要由上下文来定义。

因此，《罗马书》5：18，“众人”（all），在上下文的意思是“所有在基督里的人”（all [who are in Christ]），这不是一个夸张的“所有”，而是一个确定的“所有”。(当然也是所有的人都被定罪)

如果一个教师对他的班上说：“每个人都需要写一篇10页的包括，在12月4号交给我。” 他当然不是说世界上所有的人；这个陈述的上下文定义了“每个人”是“每个在班上的人。”

所以，这里ALL（还有其它类似的地方，包括“世人”，the world）的意思是：耶稣基督在十字架上所成就的给“所有的人”的救恩，是给不分种族、阶级、民族、国籍的人。但是不是指所有的人类成员。

经文的其它地方指出，基督只为天父所拣选的人而死，因此这个人就得“永生”。

否则，就是基督只提供了一个得永生的“可能性”，不能保证你得永生。

你的信才是你得救终极的因，而不是父神的拣选。

这就是巴刻所写的那篇约翰欧文的书的序要谈的问题。

你大概是从来没看过。