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Selected Verse: 1 Timothy 4:10 - King James

Verse	Translation	Text
1Ti 4:10	King James	For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
therefore--Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, Ti1 4:8) God." Saviour--even in this life (Ti1 4:8). specially of those that believe--Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (Mar 10:30, "a hundred fold now in this time . . . with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (Ti1 2:4, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially (Ti1 1:15); of believers alone effectually.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

therefore--Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, Ti1 4:8) God."

Saviour--even in this life (Ti1 4:8).

specially of those that believe--Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (Mar 10:30, "a hundred fold now in this time . . . with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (Ti1 2:4, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially (Ti1 1:15); of believers alone effectually.

Notes on the Bible, by Albert Barnes, [1834]
For therefore we both labour and suffer reproach - In making this truth known, that all might be saved, or that salvation was offered to all. The "labor" was chiefly experienced in carrying this intelligence abroad among the Gentiles; the "reproach" arose chiefly from the Jews for doing it. Because we trust in the living God - This does not mean, as our translation would seem to imply, that he labored and suffered "because" he confided in God, or that this was the "reason" of his sufferings, but rather that this trust in the living God was his "support" in these labors and trials. "We labor and suffer reproach, for we have hope in God. Through him we look for salvation. We believe that he has made this known to people, and believing this, we labor earnestly to make it known, even though it be attended with reproaches." The sentiment is, that the belief that God has revealed a plan of salvation for all people, and invites all people to be saved, will make his friends willing to "labor" to make this known, though it be attended with reproaches. Who is the Saviour of all men - This must be understood as denoting that he is the Saviour of all people in some sense which differs from what is immediately affirmed - "especially of those that believe." There is something pertaining to "them" in regard to salvation which does not pertain to "all men." It cannot mean that he brings all people to heaven, "especially" those who believe - for this would be nonsense. And if he brings all people actually to heaven, how can it be "especially" true that he does this in regard to those who believe? Does it mean that he saves others "without" believing? But this would be contrary to the uniform doctrine of the Scriptures; see Mar 16:16. When, therefore, it is said that he "is the Saviour of 'all' people, 'especially' of those who believe," it must mean that there is a sense in which it is true that he may be called the Saviour of all people, while, at the same time, it is "actually" true that those only are saved who believe. This may be true in two respects: (1) As he is the "Preserver" of people Job 7:20, for in this sense he may be said to "save" them from famine, and war, and peril - keeping them from day to day; compare Psa 107:28; (2) as he has "provided" salvation for all people. He is thus their Saviour - and may be called the common Saviour of all; that is, he has confined the offer of salvation to no one class of people; he has not limited the atonement to one division of the human race; and he actually saves all who are willing to be saved by him. (See supplementary note on Co2 5:21. This passage however is not regarded a proof text now on the extent of the atonement, as the fair rendering of σωτήρ sōtēr is "Preserver." Dr. Wardlaw has accordingly excluded it in his recent work.) Specially of those that believe - This is evidently designed to limit the previous remark. If it had been left there, it might have been inferred that he would "actually save" all people. But the apostle held no such doctrine, and he here teaches that salvation is "actually" limited to those who believe. This is the speciality or the uniqueness in the salvation of those who actually reach heaven, that they are "believers;" see the notes on Mar 16:16. All people, therefore, do not enter heaven, unless all people have faith. But is this so? What evidence is there that the great mass of mankind die believing on the Son of God?

Notes on the Bible, by Albert Barnes, [1834]

For therefore we both labour and suffer reproach - In making this truth known, that all might be saved, or that salvation was offered to all. The "labor" was chiefly experienced in carrying this intelligence abroad among the Gentiles; the "reproach" arose chiefly from the Jews for doing it.

Because we trust in the living God - This does not mean, as our translation would seem to imply, that he labored and suffered "because" he confided in God, or that this was the "reason" of his sufferings, but rather that this trust in the living God was his "support" in these labors and trials. "We labor and suffer reproach, for we have hope in God. Through him we look for salvation. We believe that he has made this known to people, and believing this, we labor earnestly to make it known, even though it be attended with reproaches." The sentiment is, that the belief that God has revealed a plan of salvation for all people, and invites all people to be saved, will make his friends willing to "labor" to make this known, though it be attended with reproaches.

Who is the Saviour of all men - This must be understood as denoting that he is the Saviour of all people in some sense which differs from what is immediately affirmed - "especially of those that believe." There is something pertaining to "them" in regard to salvation which does not pertain to "all men." It cannot mean that he brings all people to heaven, "especially" those who believe - for this would be nonsense. And if he brings all people actually to heaven, how can it be "especially" true that he does this in regard to those who believe? Does it mean that he saves others "without" believing? But this would be contrary to the uniform doctrine of the Scriptures; see Mar 16:16. When, therefore, it is said that he "is the Saviour of 'all' people, 'especially' of those who believe," it must mean that there is a sense in which it is true that he may be called the Saviour of all people, while, at the same time, it is "actually" true that those only are saved who believe. This may be true in two respects:

(1) As he is the "Preserver" of people Job 7:20, for in this sense he may be said to "save" them from famine, and war, and peril - keeping them from day to day; compare Psa 107:28;

(2) as he has "provided" salvation for all people. He is thus their Saviour - and may be called the common Saviour of all; that is, he has confined the offer of salvation to no one class of people; he has not limited the atonement to one division of the human race; and he actually saves all who are willing to be saved by him.

(See supplementary note on Co2 5:21. This passage however is not regarded a proof text now on the extent of the atonement, as the fair rendering of σωτήρ sōtēr is "Preserver." Dr. Wardlaw has accordingly excluded it in his recent work.)

Specially of those that believe - This is evidently designed to limit the previous remark. If it had been left there, it might have been inferred that he would "actually save" all people. But the apostle held no such doctrine, and he here teaches that salvation is "actually" limited to those who believe. This is the speciality or the uniqueness in the salvation of those who actually reach heaven, that they are "believers;" see the notes on Mar 16:16. All people, therefore, do not enter heaven, unless all people have faith. But is this so? What evidence is there that the great mass of mankind die believing on the Son of God?

Vincent's Word Studies, by Marvin R. Vincent [1886]
Therefore (εἰς τοῦτο) More correctly, to this end; or with a view to this. We labor and strive (κοπιῶμεν καὶ ἀγωνιζόμεθα) Both Pauline words. See on Col 1:29, where the two are found together as here. Also on κόπου labor, Th1 1:3, and κοπιῶντας, and laboring Th1 5:12. Comp. Ti1 5:17, and Ti2 2:6. Both words denote strenuous and painful effort. The καὶ; has an ascensive force: "we labor, yea struggle." We trust in (ἠλπίκαμεν ἐπὶ) Better, have set our hope on. The verb with ἐπὶ in Pastorals, in Paul, Rom 15:12, a citation, and in Pe1 1:13.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Therefore (εἰς τοῦτο)

More correctly, to this end; or with a view to this.

We labor and strive (κοπιῶμεν καὶ ἀγωνιζόμεθα)

Both Pauline words. See on Col 1:29, where the two are found together as here. Also on κόπου labor, Th1 1:3, and κοπιῶντας, and laboring Th1 5:12. Comp. Ti1 5:17, and Ti2 2:6. Both words denote strenuous and painful effort. The καὶ; has an ascensive force: "we labor, yea struggle."

We trust in (ἠλπίκαμεν ἐπὶ)

Better, have set our hope on. The verb with ἐπὶ in Pastorals, in Paul, Rom 15:12, a citation, and in Pe1 1:13.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Therefore - Animated by this promise. We both labour and suffer reproach - We regard neither pleasure, ease, nor honour. Because we trust - For this very thing the world will hate us. In the living God - Who will give us the life he has promised. Who is the Saviour of all men - Preserving them in this life, and willing to save them eternally. But especially - In a more eminent manner. Of them that believe - And so are saved everlastingly.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Therefore - Animated by this promise. We both labour and suffer reproach - We regard neither pleasure, ease, nor honour. Because we trust - For this very thing the world will hate us. In the living God - Who will give us the life he has promised. Who is the Saviour of all men - Preserving them in this life, and willing to save them eternally. But especially - In a more eminent manner. Of them that believe - And so are saved everlastingly.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For therefore we both labor - This verse was necessary to explain what he had before said; and here he shows that his meaning was not that the followers of God should enjoy worldly prosperity and exemption from natural evils; for, said he, it is because we exercise ourselves to godliness that we have both labor and reproach, and we have these because we trust In the living God: but still we have mental happiness, and all that is necessary for our passage through life; for in the midst of persecutions and afflictions we have the peace of God that passeth knowledge, and have all our crosses and sufferings so sanctified to us that we consider them in the number of our blessings. Who is the Savior of all men - Who has provided salvation for the whole human race, and has freely offered it to them in his word and by his Spirit. Specially of those that believe - What God intends for All, he actually gives to them that believe in Christ, who died for the sins of the world, and tasted death for every man. As all have been purchased by his blood so all may believe; and consequently all may be saved. Those that perish, perish through their own fault.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

For therefore we both labor - This verse was necessary to explain what he had before said; and here he shows that his meaning was not that the followers of God should enjoy worldly prosperity and exemption from natural evils; for, said he, it is because we exercise ourselves to godliness that we have both labor and reproach, and we have these because we trust In the living God: but still we have mental happiness, and all that is necessary for our passage through life; for in the midst of persecutions and afflictions we have the peace of God that passeth knowledge, and have all our crosses and sufferings so sanctified to us that we consider them in the number of our blessings.

Who is the Savior of all men - Who has provided salvation for the whole human race, and has freely offered it to them in his word and by his Spirit.

Specially of those that believe - What God intends for All, he actually gives to them that believe in Christ, who died for the sins of the world, and tasted death for every man. As all have been purchased by his blood so all may believe; and consequently all may be saved. Those that perish, perish through their own fault.

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