Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Analysis Of The Chapter
The object of this chapter 1 Timothy 3 is to give directions respecting the qualifications and duties of the officers of the Christian church. As it is evident that Timothy was to be partly employed in the appointment of suitable officers for the church at Ephesus, and as the kinds of officers here referred to were to be permanent in the church, it was important that a full statement should be put on record, under the influence of inspiration, respecting their qualifications and duties. The chapter embraces the following subjects:
I. The qualifications of a bishop; 1 Timothy 3:1-7. The enumeration of his qualifications is preceded by a general statement that the office was an honorable one, and that he who aspired to it sought an employment that was, in itself, to be regarded as desirable; 1 Timothy 3:1. The qualifications specified for this office, are the following:
(1) He must be a man of good private character; possessing and illustrating the Christian virtues, or, as we would say now, an upright man, and a Christian gentleman; 1 Timothy 3:2-3.
(2) he must be a man who ruled his own house well, and who thus showed that he was qualified to preside as the first officer in the church of God; 1 Timothy 3:4-5.
(3) he must be a man of suitable age and experience - one who would not be likely to fall into the temptations that are laid for the young; 1 Timothy 3:6.
(4) he must have a fair reputation among those who were not Christians - as it is intended that the influence of his ministry shall reach them, and as it is impossible to do them good unless he is believed to be a man of integrity; 1 Timothy 3:7.
II. The qualifications of deacons; 1 Timothy 3:8-10, 1 Timothy 3:12-13. They must be:
(1) Men of fair character - serious, temperate, candid; 1 Timothy 3:8.
(2) men who hold to the doctrines of the gospel with a pure conscience; 1 Timothy 3:9.
(3) men who have been proved, and who have shown that they are qualified to serve the church: 1 Timothy 3:10.
(4) men whose wives are of such a character that their example will contribute to the promotion of the common cause; 1 Timothy 3:11.
(5) men not living in polygamy, and who exercise exemplary family government; 1 Timothy 3:12-13.
III. The reason why Paul gave these instructions to Timothy; 1 Timothy 3:14-15. It was, that he might know how he ought to demean himself in the important station which he was called to occupy. Paul hoped to be able to come to him before long, and to complete the work which he had commenced at Ephesus, but, in the meantime, he gave him these written councils, that he might understand particularly the duty which was required of him.
IV. The chapter closes with a statemerit which seems to have been intended to impress the mind of Timothy with the importance of the duties in which he was engaged; 1 Timothy 3:15-16. The statement is, that the church is the great defender of the truth in the world 1 Timothy 3:15, and that the truth which the church is to maintain is of the greatest importance. It relates to the incarnation of the Son of God, and to the work which he accomplished on earth a work which excited the deepest interest in heaven, and the true doctrine respecting which it was of the utmost importance to keep up among people; 1 Timothy 3:16. This reason is further urged in the following chapter, by showing that the time would come when, under the influence of Satan, these great doctrines would be denied, and the truth be corrupted and perverted.
Adam Clarke's Commentary and Critical Notes on the Bible
1 Timothy 3 Introduction
Concerning bishops, their qualifications and work, 1 Timothy 3:1-7. Of deacons, and how they should be proved, 1 Timothy 3:8-10. Of their wives and children, and how they should be governed, 1 Timothy 3:11-13. How Timothy should behave himself in the Church, 1 Timothy 3:14, 1 Timothy 3:15. The great mystery of godliness, 1 Timothy 3:16.
INTRODUCTION TO 1 Timothy 3
In this chapter the apostle treats of the qualifications of officers of churches, bishops and deacons, and of their wives; and points at the principal reason of writing this epistle to Timothy: and first, he commends the office of a bishop, as a good and desirable one; and asserts it to be such in the strongest manner, 1 Timothy 3:1 and then follow the qualifications for it, some of which are of the economical or domestic kind, and regard him as an husband and parent, and the head of the family; others of a moral nature, and relate to sobriety, hospitality, temperance, patience, and liberality; and others of the ecclesiastical sort, as aptness to teach, and that he should not be a novice in religion; and in general, that he should be a man of a blameless life, and of good report in the world, 1 Timothy 3:2, next an account is given of the qualifications of deacons; some which concern their moral character; others their soundness in the faith; and others their domestic affairs, and their conduct in their families; about which they should be first examined, before they were put into their office; the characters of their wives are also given; and for their encouragement in the faithful performance of their office, it is observed, that they hereby obtain a good degree of honour and boldness in the faith of Christ, 1 Timothy 3:8. And the end of the apostle's writing this epistle, and particularly of giving Timothy this account of the qualifications of the officers of the church of God, is, that he might know whom to appoint over it, and how to conduct himself in it; which he commends from its being the house of God, the church of the living God, and the pillar and ground of truth, 1 Timothy 3:14. Of which truth he gives a summary, in several particulars of it, which open the great mystery of godliness, 1 Timothy 3:16.
Ch. 3. Apostolic Selection of the Assistant Ministry
Meyer's Critical and Exegetical Commentary on the New Testament
1 Timothy 3 Introduction
CHAPTER 3
1 Timothy 3:1. πιστός] Instead of this, D has ἀνθρώπινος, and some Latin Fathers have humanus. “Haec lectio vetustior est Hieronymo. Quod si vero vetustior Hieronymo, vetustior quoque est nostris codicibus omnibus. Nemo tamen ita temerarius est, ut eam probaret,” Matthaei.—1 Timothy 3:2. Instead of νηφάλεον, Griesb., following the weightiest authorities, accepted the form νηφάλιον; so, too, Scholz, Matthaei, Lachm. Buttm. Tisch.—1 Timothy 3:3. The words μὴ αἰσχροκερδῆ are left out in A D F G 5, 6, 17, al., Syr. Arr. Copt. etc. Griesb. is right, therefore, in striking them out; they were probably interpolated from Titus 1:7. De Wette’s suggestion, that they may have been omitted intentionally as superfluous, since ἀφιλάργυρον follows, is very improbable; comp. Reiche, Comment. crit. on this passage.—1 Timothy 3:4. For προϊστάμενον, א has the form προϊστανόμενον, occurring only in later authors.—1 Timothy 3:6. Several cursives have the reading καὶ παγίδα after διαβόλου, which, however, is manifestly taken from the next verse.—1 Timothy 3:7. δεῖ δὲ αὐτόν] So Griesb. and Scholz, following the Rec.; Lachm. Buttm. and Tisch. left out αὐτόν, because it is not found in A F G H 17, Copt. Boern.; in Matthaei it stands without dispute. The insertion is more easily explained than the omission.—1 Timothy 3:9. For ἐν καθαρᾷ συνειδήσει, א has the singular reading: καὶ καθαρᾶς συνειδήσεως—which can only be explained from an oversight occasioned by the genitive before.—1 Timothy 3:14. τάχιον] Lachm. and Buttm. read ἐν τάχει, following A C D* 17, 71, 73, al. (ταχεῖον and ταχέως are also found). The Rec., which has the testimony of D*** F G K L, al., Chr. Theodoret, al., and is retained by Tisch., is the more difficult reading; besides, in the other passages of the N. T. where the word occurs, the comparative form can be easily explained; ἐν τάχει seems to be an explanatory correction.
In 1 Timothy 3:15, D* Arm. Vulg. Clar. Or. Ambrosiast. have σε inserted after δεῖ.—1 Timothy 3:16. For the Rec. Θεός, the most important authorities have the reading ὅς, as A C F G[113] א 17, 73, 181. Further, the Copt. Sahid. and Gothic versions, also the Syr. Erp. Aeth. Arm., have the relative. Orig., Theod. Mops., Epiph., Cyr. Al., Jerome, Eutherius, beyond doubt, found the latter reading in their MSS.; with several others it is at least probable. The Rec. ΘΕΌς is found, on the other hand, in D*** K L, in nearly all cursives, in the edd. Arab. p. Slav. MS., and besides, in Greg. Nyss. (who seems once, however, to have read Ὅς) Chrys. Theodoret, Didym. (De Trinitate, p. 83) Damasc. Oecum. Theophyl. In Ignatius (Ep. ad Ephes. § 19) we find ΘΕῸς ἈΝΘΡΩΠΊΝΩς ΦΑΝΕΡΟΎΜΕΝΟς; in the Apost. constitt.: Θεὸς κύριε ὁ ἐπιφανεὶς ἡμῖν ἐν σαρκι; in Hippol.: Θεὸς ἐν σώματι ἐφανερώθη; in Gregor. Thaum. (see pot. Apollin. in Photius): Θεὴς ἐν σαρκὶ φανερωθείς—all which passages seem to testify in favour of Θεός.
In the MS. gr. D* is found the reading ὅ. The It. and Vulg. have: mysterium s. sacramentum, quod manifestatum est, and in this they are followed by the Latin Fathers, excepting Jerome himself. This translation does not, however, point necessarily to the reading ὅ; it might also be taken from ὅς, which was referred to μυστήριον. Till Wetstein, the reading ὅς was generally held to be the right one,—later also by Matthaei, Tittm. Scholz, Hahn, Heydenr. Linck, Mack; the reading ὅ is specially defended by Wetstein and Schulthess. Almost all later critics and expositors, both on external and internal grounds, have rightly preferred the reading ὅς, which is accepted also by Lachm. Buttm. Tisch. Comp. the thorough investigation by Reiche, Comment. crit. ii., on the passage.
[113] On the point that in A and C there was originally written not Θ̄Σ but ΟΣ, comp. Griesb. in Symb. crit. vol. I. pp. viii.–liv., and vol. II. pp. 56–76; further, Tisch. Prolegg. ad Cod. Ephr. sec. vii. p. 39, excursus on 1 Timothy 3:16.
Noch keine Übersetzung.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Ti 3:1-16.
1Ti 3:1-16.
RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES.
1. Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
desire--literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked
(1Co 16:15).
This is utterly distinct from ambitious desires after office in the Church.
(Jas 3:1).
bishop--overseer: as yet identical with "presbyter"
(Ac 20:17, 28; Tit 1:5-7).
good work--literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought
(Ac 15:38; Php 2:30;
compare
2Ti 4:5).
He who aims at the office must remember the high qualifications needed for the due discharge of its functions.
In this chapter our apostle treats of church-officers. He specifies, I. The qualifications of a person to be admitted to the office of a bishop, 1Ti 3:1-7. II. The qualifications of deacons (1Ti 3:8-10), and of their wives (1Ti 3:11), again of the deacons, 1Ti 3:12,13. III. The reasons of his writing to Timothy, whereupon he speaks of the church and the foundation-truth professed therein, 1Ti 3:14-16.