The Meaning of 1 Timothy 4:10 Explained

1 Timothy 4:10

KJV: 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.

YLT: for for this we both labour and are reproached, because we hope on the living God, who is Saviour of all men -- especially of those believing.

Darby: for, for this we labour and suffer reproach, because we hope in a living God, who is preserver of all men, specially of those that believe.

ASV: For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe.

KJV Reverse Interlinear

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. 

What does 1 Timothy 4:10 Mean?

Verse Meaning

It is for godliness that the believer should strive and discipline himself or herself primarily (cf. 2 Peter 1:1-11). The reason for this is that we look forward to a genuine hope beyond the grave. That hope rests in the "living" God ( 1 Timothy 3:15) who is the "Savior of all man" ( 1 Timothy 2:2; 1 Timothy 2:4; 1 Timothy 2:6). God is the Savior of all in the sense that He has provided a salvation that is available to all. He is the Savior of believers in a special sense since they are those who have accepted His provision of salvation. Salvation is sufficient for all but efficient only for those who believe. [1]
Some strong Calvinists say that God is the Savior of all men only in the sense that He saves all people from temporary disasters. [2] While it is true that God does this, Paul"s use of "Savior" has led most interpreters to conclude that he was describing God"s work of providing eternal salvation here as in 1 Timothy 2:4 (cf. 1 Timothy 1:1; 1 Timothy 2:3).
"Paul advises his readers to concentrate on the basics: steady nourishment from the Word of God, pursuit of the godly life in the Spirit and the priority of mission." [3]

Context Summary

1 Timothy 4:9-16 - "take Heed To Thyself"
In all Christian service we must set our hope on the living God. Nothing counts apart from God. Prayer implies that all our gifts and efforts cover only a small part of our efficiency. There are infinite resources in God, which He is waiting to employ in human affairs, and of which we fail to make use. The Christian worker, therefore, must not only labor and strive, but must hope in the living God, whose saving grace is at the disposal of our faith. The faith exercised by the average man results in obtaining only natural things; the supernatural is secured by the faith of those who have made profounder discoveries of God, and can therefore make demands on His resources, which are hidden from the princes of this world.
In order to succeed, we must give ourselves wholly to our work for God. In answer to prayer great gifts had been communicated to Timothy, but he had to give heed to them, use them, and stir up the slumbering embers of the fire, kindled at his ordination. It is worthy of notice that the Apostle's injunctions do not include a single allusion to priestly or sacramental service, but urge to boldness of character, 1 Timothy 4:12; diligent study, 1 Timothy 4:13; rigorous orthodoxy, 1 Timothy 4:16; and the daily self-watch of the soul, 1 Timothy 4:16. Take to heart the blessed assurance of the closing sentence of the chapter. [source]

Chapter Summary: 1 Timothy 4

1  He foretells that in the latter times there shall be a departure from the faith
6  And to the end that Timothy might not fail in doing his duty, he furnishes him with various precepts

Greek Commentary for 1 Timothy 4:10

To this end [εις τουτο]
The godliness (ευσεβεια — eusebeia) of 1 Timothy 4:8. See 2 Corinthians 6:10 as Paul‘s own commentary. [source]
We labour [κοπιωμεν]
Both Pauline words. Because we have set our hope (οτι ελπικαμεν — hoti elpikamen). Perfect active indicative of ελπιζω — elpizō (Romans 15:12). Saviour of all men See note on 1 Timothy 1:1 for σωτηρ — sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων — malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι — pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
and strive [και αγωνιζομετα]
Both Pauline words. Because we have set our hope (οτι ελπικαμεν — hoti elpikamen). Perfect active indicative of ελπιζω — elpizō (Romans 15:12). Saviour of all men See note on 1 Timothy 1:1 for σωτηρ — sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων — malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι — pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
Because we have set our hope [οτι ελπικαμεν]
Perfect active indicative of ελπιζω — elpizō (Romans 15:12). [source]
Saviour of all men [σωτηρ παντων αντρωπων]
See note on 1 Timothy 1:1 for σωτηρ — sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων — malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι — pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
Specially of them that believe [μαλιστα πιστων]
Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι — pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
Therefore [εἰς τοῦτο]
More correctly, to this end; or with a view to this. [source]
We labor and strive [κοπιῶμεν καὶ ἀγωνιζόμεθα]
Both Pauline words. See on Colossians 1:29, where the two are found together as here. Also on κόπου labor 1 Thessalonians 1:3, and κοπιῶντας , and laboring 1 Thessalonians 5:12. Comp. 1 Timothy 5:17, and 2 Timothy 2:6. Both words denote strenuous and painful effort. The καὶ ; has an ascensive force: “we labor, yea struggle.” [source]
We trust in [ἠλπίκαμεν ἐπὶ]
Better, have set our hope on. The verb with ἐπὶ in Pastorals, in Paul, Romans 15:12, a citation, and in 1 Peter 1:13. [source]

Reverse Greek Commentary Search for 1 Timothy 4:10

John 5:45 Think not [μη δοκειτε]
Prohibition with μη — mē and the present imperative. See on John 5:39 for δοκεω — dokeō for mistaken opinions in John. I will accuse you Emphasis on εγω — egō (I). Future active indicative of κατηγορεω — katēgoreō See Romans 3:9 for προαιτιαομαι — proaitiaomai for making previous charge and Luke 16:1 for διαβαλλω — diaballō a secret malicious accusation, and Romans 8:33 for εγκαλεω — egkaleō for public charge, not necessarily before tribunal. Even Moses No “even” in the Greek. On whom ye have set your hope Perfect active indicative of ελπιζω — elpizō state of repose in Moses. Only example of ελπιζω — elpizō in John. See 2 Corinthians 1:10 for use of εις — eis with ελπιζω — elpizō instead of the usual επι — epi (1 Timothy 4:10). [source]
Colossians 1:29 I labor [κοπιῶ]
Unto weariness. See on Luke 5:5. The connection with the following ἀγωνιζόμενος contendingin the arena, seems to show that I labor has the special sense of labor in preparing for the contest. The same combination occurs 1 Timothy 4:10, where the correct reading is ἀγωνιζόμεθα westrive for ὀνειδιζόμεθα wesuffer reproach; and there is a similar combination, Philemon 2:16, run and labor. So Ignatius, Epistle to Polycarp, 6: “Labor ye one with another ( συγκοπιᾶτε ); strive together ( συναθλεῖτε , see Philemon 1:27); run together, suffer together, go to rest together, arise together ” (the last two probably with reference to the uniform hours prescribed for athletes under training). So Clement of Rome: “Who have labored ( κοπιάσαντες ) much, and contended ( ἀγωνισάμενοι ) honorably” (ii. 7). See on 1 Corinthians 9:24-27. [source]
1 Timothy 5:17 Those who labor [οἱ κοπιῶντες]
See on 1 Timothy 4:10. No special emphasis attaches to the word - hard toiling in comparison with those who do not toil. The meaning is, those who faithfully discharge the arduous duty of teaching. Comp. Hebrews 13:7. [source]
1 Timothy 2:5 One God []
These Epistles deal much with the divine attributes. See 1 Timothy 1:17; 1 Timothy 6:13, 1 Timothy 6:15, 1 Timothy 6:16; 1 Timothy 3:15; 1 Timothy 4:10; 2 Timothy 2:13; Titus 1:2. [source]
1 Timothy 1:1 Of God our Saviour [τεου σωτηρος ημων]
Genitive case with επιταγην — epitagēn In the lxx σωτηρ — sōtēr (old word from σωζω — sōzō for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor “Saviour God.” In the N.T. the designation of God as Saviour is peculiar to Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13. Our hope (της ελπιδος ημων — tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
2 Timothy 2:5 Strive for masteries [ἀθλῇ]
N.T.oolxx. Paul uses ἀγωνίζεσθαι (see 1 Corinthians 9:25), which appears also in 1 Timothy 4:10; 1 Timothy 6:12; 2 Timothy 4:7. For masteries is superfluous. Rev. contend in the games; but the meaning of the verb is not limited to that. It may mean to contend in battle; and the preceding reference to the soldier would seem to suggest that meaning here. The allusion to crowning is not decisive in favor of the Rev. rendering. Among the Romans crowns were the highest distinction for service in war. The corona triumphalis of laurel was presented to a triumphant general; and the corona obsidionalis was awarded to a general by the army which he had saved from a siege or from a shameful capitulation. It was woven of grass which grew on the spot, and was also called corona graminea. The corona myrtea or ovatio, the crown of bay, was worn by the general who celebrated the lesser triumph or ovatio. The golden corona muralis, with embattled ornaments, was given for the storming of a wall; and the corona castrensis or vallaris, also of gold, and ornamented in imitation of palisades, was awarded to the soldier who first climbed the rampart of the enemy's camp. [source]
Titus 3:4 Love [φιλανθρωπία]
Love is too vague. It is love toward men; comp. Titus 3:2. Only here and Acts 28:2: φιλανθρώπως kindly, Acts 27:3(note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (1 Timothy 2:1, 1 Timothy 2:4), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge ( ἐπίγνωσις ) of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1 Timothy 2:6; 1 Timothy 4:10; 1 Timothy 6:13; Titus 2:11). So here: not only has the saving grace of God appeared unto all (Titus 2:11), but it has revealed itself as kindness and love to man as man. [source]
1 John 3:3 Hope []
John's only reference to Christian hope. The phrase used here, to have the hope upon one, is unique in the New Testament. Compare ἐπ ' αὐτῷ ἔθνη ἐλπιοῦσιν “on Him shall the Gentiles hope” (Romans 15:12): ἠλπίκαμεν ἐπὶ Θεῷ ζῶντι “we have hoped on the living God” (1 Timothy 4:10). On the force of ἔχων , see on John 16:22. [source]

What do the individual words in 1 Timothy 4:10 mean?

For this for we toil and strive because we have hope on God [the] living who is [the] Savior of all men especially of believers
Εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα ὅτι ἠλπίκαμεν ἐπὶ Θεῷ ζῶντι ὅς ἐστιν Σωτὴρ πάντων ἀνθρώπων μάλιστα πιστῶν

τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
κοπιῶμεν  we  toil 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: κοπιάω  
Sense: to grow weary, tired, exhausted (with toil or burdens or grief).
ἀγωνιζόμεθα  strive 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural
Root: ἀγωνίζομαι  
Sense: to enter a contest: contend in the gymnastic games.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἠλπίκαμεν  we  have  hope 
Parse: Verb, Perfect Indicative Active, 1st Person Plural
Root: ἐλπίζω  
Sense: to hope.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ζῶντι  [the]  living 
Parse: Verb, Present Participle Active, Dative Masculine Singular
Root: ζάω  
Sense: to live, breathe, be among the living (not lifeless, not dead).
Σωτὴρ  [the]  Savior 
Parse: Noun, Nominative Masculine Singular
Root: σωτήρ  
Sense: saviour, deliverer, preserver.
πάντων  of  all 
Parse: Adjective, Genitive Masculine Plural
Root: πᾶς  
Sense: individually.
ἀνθρώπων  men 
Parse: Noun, Genitive Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
μάλιστα  especially 
Parse: Adverb
Root: μάλιστα  
Sense: especially, chiefly, most of all, above all.
πιστῶν  of  believers 
Parse: Adjective, Genitive Masculine Plural
Root: πιστός  
Sense: trusty, faithful.