讓我抄一段解經書給你：

提前2：1開始看。
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?

也抄一段釋經學的書：

all 是一種“誇張法”，是寫作是常用的手法。

這在希伯來文學中是很常見的。例如耶穌在《路加福音》14：26吩咐人要“恨”自己的父母（參考《馬太福音》10：37）。“全”（all）和“每一個”（every）也經常是一種誇張法：根據《馬太福音》3：5，“全”猶太地和附近一帶的人，都出去看約翰，受了洗。很清楚地，這不是說每一個在猶太地的人都受洗了（見第七節，至少法利賽人沒有受洗）。

但是“全”未必一定是誇張法，需要由上下文來定義。

因此，《羅馬書》5：18，“眾人”（all），在上下文的意思是“所有在基督里的人”（all [who are in Christ]），這不是一個誇張的“所有”，而是一個確定的“所有”。(當然也是所有的人都被定罪)

如果一個教師對他的班上說：“每個人都需要寫一篇10頁的包括，在12月4號交給我。” 他當然不是說世界上所有的人；這個陳述的上下文定義了“每個人”是“每個在班上的人。”

所以，這裡ALL（還有其它類似的地方，包括“世人”，the world）的意思是：耶穌基督在十字架上所成就的給“所有的人”的救恩，是給不分種族、階級、民族、國籍的人。但是不是指所有的人類成員。

經文的其它地方指出，基督只為天父所揀選的人而死，因此這個人就得“永生”。

否則，就是基督只提供了一個得永生的“可能性”，不能保證你得永生。

你的信才是你得救終極的因，而不是父神的揀選。

這就是巴刻所寫的那篇約翰歐文的書的序要談的問題。

你大概是從來沒看過。