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1Ti_4:10. Εἰς τοῦτο γὰρ κοπιῶμεν καὶ ὀνειδιζόμεθα κ . τ . λ .] The particle γάρ shows that this verse is to serve as a reason or confirmation of the preceding thought that godliness is profitable for all things, having promise of this and the future life. Εἰς τοῦτο is by expositors either referred directly to this thought (de Wette, van Oosterzee), or is joined with the ὅτι following (Wiesinger); in the latter case the ἠλπίκαμεν points only to the thought in 1Ti_4:8. The former construction deserves the preference, not only because it is more natural to refer the τοῦτο to the thought of 1Ti_4:8 so purposely confirmed by 1Ti_4:9; and also because εἰς τοῦτο cannot be taken as equivalent to διὰ τοῦτο (by which Theodoret paraphrases it), id circo (Beza). Εἰς always points to a goal (and not to the reason of something). Ἠλπικέναι , however, as an already existing condition, cannot be regarded as the goal to which the κοπιᾶν is directed; hence Luther’s translation: “to this end we labour also … that we … have hoped,” cannot be justified. The meaning therefore is: In regard to this, that godliness has promise, viz. in order that this promise may be fulfilled in us, we labour.
With the Rec. καὶ κοπιῶμεν καὶ ὀνειδιζόμεθα , καὶ … καί is either equivalent to “both … and,” or the first καί is equivalent to “yea also,” and the second καί is simply “and.” In the former case the two ideas κοπιᾶν and ὀνειδίζεσθαι are more widely separated; in the latter, they are more closely connected. The second view seems to be more natural. There is very weighty authority for the reading: κοπιῶμεν καὶ ἀγωνιζόμεθα , which also gives a thoroughly appropriate meaning; but still the Rec., for which, too, almost all expositors (de Wette, Wiesinger, Reiche, van Oosterzee, Hofmann, and others) have decided, might be preferred. The change of ὀνειδιζόμεθα into ἀγωνιζόμεθα may be easily explained from the following facts, that in Col_1:29 κοπιᾶν is joined with ἀγωνίζεσθαι , that ὀνειδίζειν does not occur elsewhere in Paul (except at Rom_15:3 in an O. T. quotation), that the passive ὀνειδιζόμεθα does not seem suitable, whereas ἀγωνιζόμεθα agrees well with the figure in 1Ti_4:8. On the other hand, the change of ἀγωνιζόμεθα into ὀνειδιζόμεθα is scarcely explicable. The plural κοπιῶμεν is not to be limited to the apostle, or to him and Timothy; it expresses the general Christian consciousness. The verb, often joined with another verb which has in it the idea of active exertion (1Co_4:12; Eph_4:28; Col_1:29), does not denote simple labour, but labour with trouble and suffering: “to toil and moil” (Heydenreich); καὶ ὀνειδιζόμεθα again points to the reproach which the Christian bears from the world. Ὀνειδιζόμεθα is a “concise expression for we endure to be slandered” (Wiesinger).
ὅτι ἠλπίκαμεν ἐπὶ Θεῷ ζῶντι ] If εἰς τοῦτο refers to what precedes, ὅτι is equivalent to “because;” the meaning in that case is: in regard to the promise given to εὐσέβεια , we take trouble and reproach upon ourselves, because we have set our hope on the living God, and are certain, therefore, that that promise does not remain unfulfilled. Ὅτι refers to both the preceding verbs, and does not merely stand “in close connection with the latter,” as van Oosterzee without reason thinks. The perfect ἠλπίκαμεν as here: 1Co_15:19; 2Co_1:10.
God is here called the living God, inasmuch as He fulfils what He has promised.
Ἐλπίζειν is construed with ἐπί and the dative, because the living God is regarded as the ground on which the hope rests. The construction is only found here at 1Ti_6:17, and at Rom_15:12 in an O. T. quotation. Elsewhere ἐλπίζειν is construed with ἐν , or εἰς , or ἐπί and the accusative.
The relative clause ὅς ἐστι σωτὴρ πάντων ἀνθρώπων , μάλιστα πιστῶν serves as a seal of the hope grounded in God. Since God is the σωτήρ , this hope, too, cannot be vain; de Wette is wrong, therefore, in asserting that this clause is “out of all keeping.”
The first words are explained by 1Ti_2:4 : ὃς πάντας ἀνθρώπους θέλει σωθῆναι . By μάλιστα πιστῶν it is indicated that the will of God unto salvation is realized only in the case of believers. Μάλιστα does not stand here “unsuitably” (de Wette); it rather gives suitable expression to the thought that God is and continues to be the σωτήρ for all, whether they desire σωτηρία or not; but in the proper and special sense the σωτηρία is only for believers who really desire it.