1 Timothy 4:10

"For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of them that believe." This in effect is to say, wherefore do we mortify ourselves, unless we expect future blessings? Have we endured so many evils, submitted to so many reproaches, suffered such insults and calumnies, and such numerous calamities in vain? For if we did not trust in the living God, on what account did we submit to these things? But if God is here the Saviour of the unbelieving, much more is He of the faithful hereafter. What salvation does he speak of? That to come? "Who is the Saviour," he says, "of all men, specially of them that believe." At present he is speaking of that which is here. But how is He the Saviour of the faithful? Had he not been so, they must long since have been destroyed, for all men have made war upon them. He calls him here to endure perils, that having God for his Saviour he may not faint nor need any aid from others, but willingly and with fortitude endure all things. Even those who eagerly grasp at worldly advantages, supported by the hope of gain, cheerfully undertake laborious enterprises.

We also, following our teacher Christ, "who is the Savior of all men, especially of those that believe." are obliged to say that there are two ways. One is the way of life, the other of death. These have no comparison one with another, for they are very different, or rather entirely separate. The way of life is that of nature, but that of death was afterwards introduced—it not being according to the mind of God but from the snares of the adversary.

And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account "is the Saviour of all men," says the apostle, "but especially of those who believe." But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord.

He shows what the godliness is in which the apostles themselves were exercised, and confirms how he has hope for the future life, saying: "for this reason," instead of: therefore "we both labor and suffer reproach." For why would we exhaust ourselves if we did …

And we endure because of the hope of life: because we hope in the living God, who is the Savior of the present and of the future life; and because of God's work which is to save: for I am your Savior (Isa 43:2). This …

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.

Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship,-- in faith, that is, in the profession of Christian faith,--and in purity or chastity.

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.

If God is in a sense "Saviour" of unbelievers (1Ti 2:4, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers.

IF we are inclined to grieve because everything around us changes, our consolation will be found in turning to our unchanging God. If we lament the ills of mortality, it will be wise for us to turn to Him "who only has immortality." If our earthly joys fade and die, it is a blessed thing for us to be able to go to the fountain of undying joy and there to drink deep draughts of bliss which shall cause us to forget our misery.

IF we are inclined to grieve because everything around us changes, our consolation will be found in turning to our unchanging God. If we lament the ills of mortality, it will be wise for us to turn to Him "who only has immortality." If our earthly joys fade and die, it is a blessed thing for us to be able to go to the fountain of undying joy and there to drink deep draughts of bliss which shall cause us to forget our misery. Without any further preface, I ask you to follow me while first, in a very simple manner, I speak upon the great truth of the existence of the living God. And then, secondly, while I draw practical inferences from that existence. Before I close my discourse, I shall have a question to put to you. I. First, for a little while, let us think of THE GREAT TRUTH OF THE EXISTENCE OF THE LIVING GOD. Paul wrote to Timothy, "Therefore we both labor and suffer reproach, because we trust in the living God." He meant, by that expression, first, that God is truly existing and not like the dead gods of the heathen, which are no gods at all—which, in fact, have no existence as gods. Vast multitudes have bowed down before images of wood, or stone, or ivory, or gold—but of them all it might truly be said, "Eyes have they, but they see not; they have ears, but they hear not; noses have they, but they smell not; they have hands, but they handle not; feet have they, but they walk not; neither speak they through their throat." It is a sure sign that a man's understanding is dead when he can worship a dead god! But you and I, Beloved, "trust in the living God." He is the God who made Heaven and earth and all that is in them. He is the God who supports the whole universe by the power of His almighty arms. He is the God who rules and overrules in Nature, Providence and Grace.

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. […]