For therefore we labor and are reviled, because we hope in the living God, who is the Saviour of all men, especially of the faithful.

“They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. Ye are complete in Christ Jesus, "who is the Saviour of all men, specially of them that believe."”

“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.”

“"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.”

“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.”

“The Savior of all, especially of believers, is spoken of by the apostle as one. Yet no one argues from this expression that the Son does not save believers or that those who share in salvation receive it apart from the Spirit. But God who is over all is the Savior of all, while the Son brings salvation to effect by the grace of the Spirit. Yet on this account Scripture does not call them three Saviors, although salvation is recognized to come from the holy Trinity.”

“"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.”

“But in the Lord's own very humility (in consenting to be baptized by John) there is a marvelous medicine; one was baptizing, the other healing. You see, if Christ is the Savior of all, especially of the faithful—it is the apostle's judgment, and a true one, that Christ is the Savior of all—then nobody may say, "I have no need of a savior." If you say this, you are not bowing humbly to the doctor's orders but perishing in your disease.”

“Above he rejected the superstitious abstinence from foods; here he charges Timothy to set before the faithful the teaching already given, and first he shows what he ought to set forth; second, what he ought to avoid, at the words "but foolish." He sets forth, therefore, two reasons why he ought to set forth what was said above: one from the office committed to him, the second from his upbringing. He therefore says, "these things" — that is, what I said above, namely that every creature is good and that nothing is to be rejected, etc. — "setting forth," and so on. For Timothy had been established in the office of the ministry of Christ, since all who have the office of preaching and ruling are established as ministers of Christ. 1 Cor. 4:1: "So let a man regard us as ministers of Christ," etc. Now he is a good minister who follows the intention of his lord. But Christ taught this: Matt. 15:11: "Nothing that enters into the mouth defiles." And therefore this office requires him to teach that. Likewise his very upbringing requires this. Prov. 22:6: "A young man, according to his way, even when he is old, will not depart from it." And therefore it is unfitting that those nourished on the truth of doctrine should depart from it. Hence one who departs from the doctrine by which the Church instructs her little ones is not a good minister of Christ. And therefore he says, "nourished on the words of the faith," etc. For the word of God is spiritual nourishment by which the soul is sustained, just as the body is by food. Matt. 4:4: "Man does not live by bread alone, but by every word that proceeds from the mouth of God." This word of faith instructs, first, concerning what is to be believed, and thus he says "nourished on the words of the faith"; second, concerning what is to be done, and thus he adds "and of good doctrine." Or: "the word of faith," which even the simple have, and "of good doctrine," which spiritual teachers have. Then, when he says "foolish," etc., he shows what is to be avoided, namely foolish and empty fables. For a fable, according to the Philosopher, is composed of marvels, and fables were first invented, as the Philosopher says in the Poetics, because the intention of men was to lead others to acquire virtues and avoid vices. But the simple are better led by representations than by reasonings. Hence in a marvel well represented delight is seen to arise, because reason delights in comparison. And just as representation in deeds is delightful, so too is representation in words; and this is a fable, namely a saying representing something, and by representing, moving toward something. For the ancients had certain fables fitted to certain truths, in which they concealed the truth under fables. There are, therefore, two things in a fable: namely, that it contain a true sense, and that it represent something useful. Likewise, that it be fitting to that truth. If, then, a fable is set forth which cannot represent any truth, it is empty; but one which does not properly represent is foolish, like the fables of the Talmud. Then, when he says "exercise," etc., having excluded superstitious abstinence, he here compares virtuous abstinence to the other virtues. And it should be known that Timothy was a man of great abstinence. Hence he says below, 5:23, that he should use a little wine — perhaps so that he might be attentive to those things which pertain to mercy, since those who do not spare themselves frequently do not spare others either. And therefore he leads him to prefer piety to abstinence. And first he leads him to piety; second, he prefers it to abstinence, at the words "for bodily"; third, he confirms a certain saying, at the words "the promise"; fourth, he gives the manner of teaching piety, at the words "command these things." He therefore says, "exercise yourself unto piety." Piety is that by which we hinder the office of benevolence toward parents and country, just as religion is that by which we render the worship owed to God. For piety implies a certain affection toward its principle. But the principle of generation is one's father and one's country. And therefore it is fitting that a man be benevolent toward them. But the Father of all is God. Mal. 1:6: "If I am a father, where is my honor?" And therefore the name of piety is extended to the worship of God, as Augustine says in Book IV of the City of God. Hence "eusebia" is the same as piety. Job 28:28: "Behold, piety itself is wisdom," according to another translation, where ours reads thus: "Behold, the fear of the Lord, that is wisdom." Tit. 1:1: "in the knowledge of the truth, which is according to piety." But as regards earthly piety, it belongs to piety that a man be benevolent to his fellow-countrymen; but as regards Christian piety, it is required that a man be benevolent to all men, because we are all of the same fatherland. And therefore piety is taken for mercy. When, therefore, he says "exercise yourself unto piety," it can be understood as pertaining both to the worship of God and to the rendering of works of mercy. The Gloss: "unto piety," that is, unto the worship of almighty God, and works of mercy. And he says "exercise," not "do," because exercise implies readiness; and this is because one who is practiced does a thing more easily, more delightfully, and more steadfastly. Prov. 24:27: "Diligently exercise your field." Then, when he says, "for bodily exercise is profitable for a little," he prefers it to abstinence. And first he shows for what bodily exercise avails; second, for what piety avails, at the words "but piety." Bodily exercise — of fasting and the like — is not in its own nature good, but penal; and if man had not sinned, none of these would have existed; but they are medicinal goods. For just as rhubarb is good insofar as it relieves from bile, so also these are good insofar as they restrain the concupiscences; therefore they are useful to this small degree. 1 Cor. 9:27: "I chastise my body and bring it into subjection," etc. Col. 3:5: "Mortify your members which are upon the earth." And therefore if man were in a state in which he could not sin, he would not need fasting and the like. Hence Chrysostom, on that passage of Matt. 16, "Jesus came," etc., says: "John, a mere man, needed the medicine of fasting; Christ was God and not a mere man, and therefore did not need such things." Therefore it is profitable for a little, because it is only for the disease of carnal sin, not spiritual sin, since sometimes on account of abstinence a man falls into anger, vainglory, and the like. Then, when he says "but piety," he prefers piety to abstinence, and it is taken here in both senses, namely for the worship of God and for mercy. And it "is profitable unto all things," because it is for the blotting out of all sins. Ecclus. 3:33: "Water extinguishes a burning fire, and alms resists sins." Likewise, for the promoting of goods. Ecclus. 17:18: "The alms of a man is like a purse," etc. Likewise, it merits the special mercy of God. Matt. 5:7: "Blessed are the merciful, for they shall obtain mercy." And therefore, to indicate this, the Lord in Matt. 25:34 especially commemorates the works of mercy. He proves this by adding, "having promise." For among the precepts of the Decalogue only one is found which pertains to piety, namely to honor father and mother; and under it are contained all the precepts for rendering any benefit whatsoever to one's neighbor; and this is the only precept, among those which concern one's neighbor, "having promise," namely, "that you may be long-lived," etc., Exod. 20:12. And the Apostle here interprets "long-lived" according to the present life and the future; hence he says, "of the life which now is, and of that which is to come." Prov. 3:16: "Length of days is in her right hand." But then there is a question, because sometimes someone is found following piety who nevertheless is not long-lived. I answer. As the Philosopher says, these temporal goods are good only insofar as they are useful for happiness. Hence if someone had so much of temporal things that on account of them he was impeded from the good of virtue and happiness, this would not be to his good fortune, but to his bad fortune, as is said in Ethics X. And length of life is one of the temporal goods, good only insofar as it helps toward virtue. But sometimes it is an occasion for sinning, and therefore God sometimes withdraws it from a man, not because he fails in his promise, but because he gives what is better. Wis. 4:11: "He was taken away, lest malice should change his understanding." There is another question, because the Apostle prefers piety to bodily exercise, since it has the hope of the present life and of the future. But does bodily exercise not have this hope? Otherwise, one who fasts would not merit eternal life. I answer. When there are two virtues and one contains the other, that which belongs to the higher virtue per se belongs to the lower accidentally; but the virtue to which it belongs per se to merit eternal life is charity, whose proper and immediate effect is piety. And therefore, according to its own proper nature, it attains to meriting eternal life. But abstinence does not, except insofar as it is ordered to charity and piety, because if one who fasts does not refer this to the love of God, he does not merit eternal life. The third question is this, because Ambrose says here in the Gloss: "The whole sum of Christian discipline consists in mercy and piety; and one who follows it, if he suffers the slipperiness of the flesh, will without doubt be beaten, yet will not perish." Here, first, there is a doubt about the first part of this, because mercy and piety are immediately ordered to charity, in which is the sum of the Christian religion. I answer. It was the opinion of some, as Augustine says in Book X of the City of God, that those who practice the works of piety, however many carnal sins they commit, do not in the end perish eternally. And this text is an authority for that. Likewise, what is found in Matt. 25:41, where he reproaches those to be damned only with the lack of mercy; therefore eternal punishment is owed only to the unmerciful. But Augustine says the contrary, because the Apostle says: "because they do such things, the kingdom of God," etc. For however much someone practices mercy, if at death he is in mortal sin, he will not enter the kingdom. To the objections it must be said that he is not merciful who has no mercy on himself, according to that saying of Ecclus. 30:24: "Have mercy on your own soul, pleasing God"; and this happens if a man is joined to God through love; otherwise he is not merciful. To that passage of the Gospel, Augustine responds that not everyone who sins is thrust into Hell immediately, because a place of repentance remains to him; but he is thrust down who dies finally in sin, and repentance pertains to mercy. But what does he mean by saying, "if the slipperiness," etc.? I answer. It must be said that he speaks of mortal slipperiness. And as to what he says, "he will not perish" — although this is not by condign merit, it is nevertheless by congruous merit, insofar as the soul is disposed toward the good; hence the Lord restores man after his fall. And this seems to be especially the case in piety, because a man, by doing good to others, leads others to pray for him; and the Lord sometimes grants pardon to sinners at the prayers of the saints, insofar as pardon of sins and the gift of grace is obtained for them, since a man can merit first grace for another by congruous merit; otherwise the Church would pray for sinners in vain. Then, when he says, "a faithful saying," he shows that the future life is promised to us; and first he shows this from the labor of the saints; second, from their hope, at the words "because we hope"; third, from the goodness of God, at the words "who is." He therefore says, "the saying" — namely, that piety has a promise — "is faithful." This was explained above. And why? "For to this end," that is, on account of this, that we may attain eternal life, "we labor." 2 Tim. 2:6: "The laboring farmer must first partake of the fruits." Likewise, that we may do good, even though we suffer evils; hence he says, "we bless, and are cursed." James 1:4: "Patience has a perfect work"; and Rom. 5:3: "Patience works proof," etc. And we endure on account of the hope of life, "because we hope in the living God," who is the Savior of the present life and of the future. Likewise, from the office of God, whose part it is to save. Isa. 43:11: "There is no savior besides me." And therefore God became incarnate, and was called Jesus. Matt. 1:21: "For he shall save his people from their sins." And Jesus is the same as Savior, because he saves — by bodily salvation, as regards all; and therefore he says, "of all men." Likewise by spiritual salvation as regards the good; and therefore he says, "and especially of the faithful."”

“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 Co2 11:23. 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 Psa 17:7 where he is called , "the Saviour of them that trust", or believe.”

“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.”

“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.”