Matthew Henry (source)
II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (v. 8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation—that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, v. 10. Observe,
1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.
2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.
John Gill (source)
For therefore we both labour
Not in the word and doctrine, though they did; nor in the exercise of internal godliness, though there is a work in faith, and a labour in love; nor with their own hands, at their trades and business, to support themselves, and others; but by enduring hardships and afflictions, as stripes, imprisonment, weariness, pain, watchings, fastings, hunger, thirst, cold, and nakedness; see ( 2 Corinthians 11:23-27 ) .
And suffer reproach;
with patience and cheerfulness. The Alexandrian copy, and another manuscript, read, "we strive"; or contend even to an agony, combating with sin, Satan, and the world, with profane men, and with false teachers; and to all this they were animated by the promises made to godliness; and therefore they showed it by their practices, or rather by their sufferings, that they believed it to be a true and faithful saying; and which is further conferred by what follows:
because we trust in the living God;
for the accomplishment of the said promises, who has power, and therefore can, and is faithful, and therefore will, make good what he has promised; and since it is life he has promised, faith is the more encouraged to trust in him, since he is the living God, in opposition to, and distinction from, lifeless idols; he has life in himself, essentially, originally, and independently, and is the author and giver of life, natural, spiritual, and eternal, unto others. Wherefore there is good reason to trust in him for the fulfilling of the promises of the present and future life, made unto godliness.
Who is the Saviour of all men;
in a providential way, giving them being and breath, upholding them in their beings, preserving their lives, and indulging them with the blessings and mercies of life; for that he is the Saviour of all men, with a spiritual and everlasting salvation, is not true in fact.
Specially of those that believe;
whom though he saves with an eternal salvation; yet not of this, but of a temporal salvation, are the words to be understood: or as there is a general providence, which attends all mankind, there is a special one which relates to the elect of God; these are regarded in Providence, and are particularly saved and preserved before conversion, in order to be called; and after conversion, after they are brought to believe in Christ, they are preserved from many enemies, and are delivered out of many afflictions and temptations; and are the peculiar care and darlings of providence, being to God as the apple of his eye: and there is a great deal of reason to believe this, for if he is the Saviour of all men, then much more of them who are of more worth, value, and esteem with him, than all the world beside; and if they are saved by him with the greater salvation, then much more with the less; and if he the common Saviour of all men, and especially of saints, whom he saves both ways, then there is great reason to trust in him for the fulfilment of the promises of life, temporal and eternal, made to godliness, and godly persons. This epithet of God seems to be taken out of ( Psalms 17:7 ) where he is called ([Hebrew text did not copy]) , "the Saviour of them that trust", or believe.
John Calvin (source)
10 For in this we both labor and suffer reproaches This is an anticipation by which he solves that question, "Are not believers the most miserable of all men, because they are oppressed by tribulations of every kind?" In order to show, therefore, that their condition must not be judged from outward appearance, he distinguishes them from others, first in the cause, and next in the result. Hence it follows, that they lose nothing of the promises which he has mentioned, when they are tried by adversity. The sum is, that believers are not miserable in afflictions, because a good conscience supports them, and a blessed and joyful end awaits them.
Now, since the happiness of the present life consists chiefly of two parts, honor and conveniences, he contrasts them within two evils, toils and reproach, meaning by the former words, inconveniences and annoyances of every kind, such as poverty, cold, nakedness, hunger, banishments, spoliations, imprisonments, scourgings, and other persecutions.
We have hope fixed on the living God This consolation refers to the cause; for so far are we from being miserable, when we suffer on account of righteousness, that it is rather a just ground of thanksgiving. Besides, our afflictions are accompanied by hope in the living God, and, what is more, hope may be regarded as the foundation; but it never maketh ashamed, (Romans 5:5,) and therefore everything that happens to the godly ought to be reckoned a gain.
Who is the Savior [76] This is the second consolation, though it depends on the former; for the deliverance of which he speaks may be viewed as the fruit of hope. To make this more clear, it ought to be understood that this is an argument drawn from the less to the greater; for the word soter [77] is here a general term, and denotes one who defends and preserves. He means that the kindness of God extends to all men. And if there is no man who does not feel the goodness of God towards him, and who is not a partaker of it, how much more shall it be experienced by the godly, who hope in him? Will he not take peculiar care in them? Will he not more freely pour out his bounty on them? In a word, will he not, in every respect, keep them safe to the end?
[76] "The word Savior is not here taken in what we call its proper and strict meaning, in regard to the eternal salvation which God promises to his elect, but it is taken for one who delivers and protects. Thus we see that even unbelievers are protected by God, as it is said (Matthew 5:46) that "he maketh his sun to shine on the good and the bad;" and we see that all are fed by his goodness, that all are delivered from many dangers. In this sense he is called "the Savior of all men," not in regard to the spiritual salvation of their souls, but because he supports all his creatures. In this way, therefore, our Lord is the Savior of all men, that is, his goodness extends to the most wicked, who are estranged from him, and who do not deserve to have any intercourse with him, who ought to have been struck off from the number of the creatures of God and destroyed; and yet we see how God hitherto extends his grace to them; for the life which he gives to them is a testimony of his goodness. Since, therefore God shows such favor towards those who are strangers to him, how shall it be with us who are members of his household? Not that we are better or more excellent than those whom we see to be cast off by him, but the whole proceeds from his mercy and free grace, that he is reconciled to us through our Lord Jesus Christ, since he hath called us to the knowledge of the gospel, and then confirms us, and seals his bounty toward us, so that we ought to be convinced that he reckons us to be his children. Since, therefore, we see that he nourishes those who are estranged from him, let us go and hide ourselves under his wings; for, having taken us under his protection, he has declared that he will show himself to be a Father toward us." -- Fr. Ser.
[77] "Le mot Grec que nous traduisons Sauveur." -- "The Greek word which we translate Savior."
Matthew Poole (source)
1 Timothy 4:10
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.
If we did not believe this as a faithful saying, that godliness is profitable for all things, and trust in God, who liveth for ever, to see to the fulfilling of it, to what purpose should
we labour and suffer reproach as we do; labouring in the work of God, suffering reproach in the cause of God, and for living godly lives, worshipping God according to his will, and denying ourselves in sensual satisfactions and sensible enjoyments, that we might fulfil the law of Christ?
Objection. But, will some say: how then is godliness profitable for all things, how doth the faithfulness of the promises for this life annexed to godliness appear, if those that profess it must labour and suffer reproach?
Solution. Labour for God is a reward to itself, our honour, not our burden, his service is perfect freedom: the promises of this life, annexed to godliness, are not promises of sensual rest and ease, but of inward peace, satisfaction, and support of other things, only with a reserve to the Divine wisdom and judgment, so far forth as our heavenly Father shall see it fit for his glory and our good; yet they are not vain, for God,
who is the Saviour, that is, the Preserver,
of all men, the Preserver of man and beast, as the psalmist speaketh, is in a more especial manner the Saviour
of those that believe, Psalm 33:18,19. This seemeth rather to be the sense of the text, than to understand it of eternal salvation, for so God is not the actual Saviour of all; besides that the text seemeth to speak of a work proper to the Father, rather than to the Son.
Other interesting commentary:
John Samson at Monergism.com (source)
2 comments:
I like what Thomas Boston has to say:
Thomas Boston, Christ the Saviour of the World in Works, Vol. 6, pp. 297-299:
II. I shall open this character, Saviour of the world, in which Christ was sent; and for that end inquire into two things. 1. In what sense Christ is Saviour of the world. 2. What is the business committed to him as such.
First, In what sense Christ is Saviour of the world. A saviour is a name of honour, and a name of business. It is an honourable thing to save and help the miserable; to be destined, appointed, and called to that employment: but the honourable post has business annexed to it; it will not do without activity, which success is expected to attend, as in the case of a teacher, physician, and the like. Now, one may be a saviour, even as a teacher or physician, of a society, two ways. (1.) In respect of office, as being called to and invested with the office of saving, teaching, or curing that society. And thus one is saviour, teacher, or physician of that society, before ever he save, teach, or cure any of them. In this respect one may be called an official saviour, teacher, or physician. (2.) In respect of the event and success, as actually and eventually saving, teaching, and healing. As the former ariseth from an appointment put upon such a one; this ariseth from the work he manageth in virtue of that appointment. In this respect one may be called an actual and eventual saviour. Thus it is said, Neh 9:27, "And, according to thy manifold mercies, thou gavest them saviours, who saved them out of the hands of their enemies." This premised, we say,
1. Our Lord Jesus is the actual and eventual Saviour of the elect only, in whose room and stead only he died upon the cross, according to the eternal compact passed between him and the Father, in the covenant of grace, otherwise called the covenant of redemption; for these are not two, but one and the same covenant. Thus the apostle calls him "the Saviour of the body," Eph 5:23, that is, of the elect, who make up the body whereof he was appointed the head from eternity, and in whose name he contracted with the Father in the eternal covenant. And he is their Saviour eventually, as actually saving them, Matt 1:21, "And she shall bring forth a son, and thou shalt call his name Jesus; for he shall save his people from their sins." None but these will ever truly employ him as a Saviour, or put their case in his hand: and there are none of them but will certainly employ him sooner or later, Acts 13:48, "As many as were ordained to eternal life, believed." John 6:37, "All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out."
2. Our Lord Jesus Christ is the official Saviour, not of the elect only, but of the world of mankind indefinitely; so our text calls him "Saviour of the world." Agreeably to which, God in Christ is called "the Saviour of all men," but with a speciality, "the Saviour of them that believe," 1 Tim 4:10. The matter lies here: like as a prince, out of regard to his subjects' welfare, gives a commission to a qualified person to be physician to such a society, a regiment, or the like; and the prince's commission constitutes him physician of that society; so that though many of them should never employ him, but call other physicians, yet still there is a relation betwixt him and them; he is their physician by office; any of them all may come to him if they will, and be healed: so God, looking on the ruined world of mankind, has constituted and appointed Jesus Christ, his Son, Saviour of the world; he has Heaven's patent for this office; and wheresoever the gospel comes, this his patent is intimated. Hereby a relation is constituted betwixt him and the world of mankind; he is their Saviour, and they the objects of his administration: so that any of them all may come to him, without money or price, and be saved by him as their own Saviour appointed them by the Father.
Continued...
That Christ is thus the Saviour of the world, appears, if ye consider,
1st, Scripture testimony, which is plain. Our text expressly calls him so: and so do the believing Samaritans profess their faith in him, John 4:42, "we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." You have the appointment of Heaven very plain thereanent, John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life;" even as the brazen serpent lifted up on the pole in the wilderness was the ordinance of God for healing to the stung persons of the whole camp of Israel. Hence Christ's salvation is called the common salvation, Jude 3; a salvation which any of mankind sinners may lay hold on. So the Saviour's birth is said to be "glad tidings for all people," Luke 2:10-11; which it could not have been, if he had not been a Saviour for all people. Wherefore he himself testifies, that he came to save the world, John 3:17, "God sent not his Son into the world to condemn the world; but that the world through him might be saved." John 12:47, "I came not to judge the world, but to save the world." This was his office, to save sinners indefinitely; not this or that sort of sinners, but sinners of mankind indefinitely, without exception, 1 Tim 1:15, "this is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners;" the lost, Luke 19:10, "the Son of man is come to seek and to save that which was lost;" 2 Cor 5:19, "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." To the same purpose he declares himself "the light of the world," namely, by office, John 8:12, that whosoever will employ him may have the light of life.
2dly, If it were not so, he could not warrantably be offered with his salvation to the world indefinitely, but to the elect only; more than he can be offered lawfully to fallen angels, who are not within his commission as a Saviour. For the ministerial offer can never lawfully carry the matter beyond the bounds of Christ's commission from his Father. But Christ and his salvation may be warrantably offered to the whole world of mankind-sinners, with assurance that whoever of them will employ him to save them, he shall be saved. Mark 16:15-16, "Go ye into all the world, and preach the gospel to every creature." "He that believeth, shall be saved; but he that believeth not, shall be damned." Moreover, if it were not so, the unbelief of hearers of the gospel, not elected, their not coming to Christ for salvation, could not be their sin: for it can never be one's sin not to do a thing he has no warrant for; not to employ one to save him, whom God never appointed to be his Saviour. So it is not the sin of fallen angels, that they believe not in Christ for salvation, because they are not within the Saviour's commission; nor of those who never heard of Christ, because his commission was never intimated to them. But not believing in Christ the Saviour, is the sin that ruins the hearers of the gospel who do at all perish, John 3:19, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." Finally, if it were not so, the elect themselves could never believe in Christ, till in the first place their election were revealed to them; which is contrary to the stated method of grace: for they can never believe on Christ for their salvation, till they see him to be a Saviour for them.
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