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
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Analysis Of The Chapter
There is, in many respects, a strong resemblance between the first part of this chapter, 1 Timothy 4, and 2 Thessalonians 2; compare notes on that chapter. The leading object of this chapter is to state to Timothy certain things of which he was constantly to remind the church; and having done this, the apostle gives him some directions about his personal deportment. The chapter may be conveniently divided into three parts:
I. Timothy was to put the church constantly in remembrance of the great apostasy which was to occur, and to guard them against the doctrines which would be inculcated under that apostasy; 1 Timothy 4:1-6.
(a) There was to be, in the latter days, a great departing from the faith; 1 Timothy 4:1.
(b) Some of the characteristics of that apostasy were these; there would be a giving heed to seducing spirits and doctrines of devils; 1 Timothy 4:1. Those who taught would hypocritically speak what they knew to be falsehood, having their own consciences seared; 1 Timothy 4:2. They would forbid to marry, and forbid the use of certain articles of food which God had appointed for man; 1 Timothy 4:3-5.
II. Timothy was to warn the churches against trifling and superstitious views, such as the apostle calls "old wives'" fables; 1 Timothy 4:7-11.
(a) He was not to allow himself to be influenced by such fables, but at once to reject them; 1 Timothy 4:7.
(b) The bodily exercise which the friends of such "fables" recommended was of no advantage to the soul, and no stress ought to be laid on it, as if it were important; 1 Timothy 4:8.
(c) That which was truly profitable, and which ought to be regarded as important was godliness; for "that" had promise of the present life, and of the life to come; 1 Timothy 4:8.
(d) Timothy must expect, in giving these instructions, to endure labor and to suffer reproach; nevertheless, he was faithfully to inculcate these important truths; 1 Timothy 4:10-11.
III. Various admonitions respecting his personal deportment; 1 Timothy 4:12-16.
(a) He was so to live that no one would despise him or his ministry because he was young; 1 Timothy 4:12.
(b) He was to give a constant attention to his duties until the apostle should himself return to him; 1 Timothy 4:13.
(c) He was carefully to cultivate the gift which has been conferred by his education, and by his ordination to the work of the ministry; 1 Timothy 4:14.
(d) He was to meditate on these things, and to give himself wholly to the work, so that his profiting might appear to all; 1 Timothy 4:15.
(e) He was to take good heed to himself, and to the manner and matter of his teaching, that he might save himself and those who heard him; 1 Timothy 4:16.
Adam Clarke's Commentary and Critical Notes on the Bible
1 Timothy 4 Introduction
Apostasy from the true faith predicted, and in what that apostasy should consist, 1 Timothy 4:1-5. Exhortations to Timothy to teach the truth, 1 Timothy 4:6. To avoid old wives' fables; to exercise himself to godliness, 1 Timothy 4:7, 1 Timothy 4:8. To labor, command, and teach, 1 Timothy 4:9, 1 Timothy 4:10, 1 Timothy 4:11. To act so that none might despise his youth, 1 Timothy 4:12. To give attendance to reading and preaching, 1 Timothy 4:13, 1 Timothy 4:14. To give up himself wholly to the Divine work, 1 Timothy 4:15. And so doing he should both save himself and them that heard him, 1 Timothy 4:16.
INTRODUCTION TO 1 Timothy 4
In this chapter the apostle foretells a dreadful apostasy which should happen in the last times, the particulars of which he gives; and on occasion of one branch of it, discourses of Christian liberty in eating all sorts of food fit for use; and delivers out exhortations to Timothy to various duties relating to himself, his doctrine, and his charge. The prophecy is in 1 Timothy 4:1, the author of this prophecy is the Spirit of God; the manner in which it was delivered was very clear and express; the time when it should be fulfilled, the last days; the thing itself, a departure of some from the faith; the means whereby it would come about are, some giving heed to seducing spirits, and doctrines of devils, and the hypocrisy and hardened consciences of others, who would forbid marriage, and order an abstinence from certain meats; the evil of which last is exposed by their being the creatures of God, and by their being made for this purpose to be received with thankfulness by all believers, and who know the truth: and the reasons why they should be received and used follow; because they are all good, as they are the creatures of God; and because there is nothing to be refused, provided it be received with a thankful heart; and because every creature is sanctified by the word of God, and prayer, 1 Timothy 4:4. And then Timothy is exhorted to put the brethren in mind of those things, by which he would show himself to be a faithful minister of Christ, and well instructed in the doctrines of the Gospel, 1 Timothy 4:6, and to reject things profane and fabulous, but use himself to internal and powerful godliness, since outward worship signifies little, but the former has the promise of this, and the other world annexed to it; which is a true saying, and to be depended on, 1 Timothy 4:7 and which is confirmed from the practice and experience of the apostles, and therefore should be taught with authority, 1 Timothy 4:10. And then the apostle gives Timothy some advice, which being taken, would prevent his being despised, on account of his youth; as with respect to his life and conversation, so to behave as to be a pattern to others, 1 Timothy 4:12, and with respect to the exercise of his ministry, to make use of such means, as reading and meditation, that his profiting might be manifest to all, 1 Timothy 4:13 and with respect to the doctrines he preached, to abide by them, whereby he would be a means of saving himself, and others, 1 Timothy 4:16.
Ch. 4. Apostolic Government in regard to Doctrine
Meyer's Critical and Exegetical Commentary on the New Testament
1 Timothy 4 Introduction
CHAPTER 4
1 Timothy 4:1. πλάνοις] For this, many cursives and Fathers have πλάνης, which, however, is only a correction, perhaps after 1 John 4:6.—1 Timothy 4:2. Instead of the form κεκαυτηριασμένων (Rec. Tisch.), we should probably, after A L א, read κεκαυστηριασμένων (Lachm. smaller ed., Buttm.).
For ἰδίαν συνείδησιν, which is supported by the weightiest authorities, D* has (in Matthaei, E) συνείδησιν ἑαυτῶν.—1 Timothy 4:6. For Ἰησοῦ Χριστοῦ, so many important authorities (A D F G, many cursives, etc.) have Χριστοῦ Ἰησοῦ, that the latter must be held the right reading.
τῆς καλῆς διδασκαλίας] for which some cursives, etc., have τῇ καλῇ διδασκαλίᾳ, which may have arisen from a belief that these words are co-ordinate with τοῖς λόγοις.
For the Rec. ᾗ παρηκολούθηκας (Tisch.), Lachm. smaller ed., and Buttm., following A 80, have adopted the gen. ἧς παρηκ., an attraction seldom occurring, but not without examples; see Winer, p. 148 [E. T. p. 204].—1 Timothy 4:8. In א the preposition πρός is wanting before ὀλίγον; possibly πρὸς ὀλίγον may have been formed on the analogy of the πρὸς πάντα.
For the Rec. ἐπαγγελίαν, which is found in the weightiest authorities, and is received by nearly all critics and editors, K א, many cursives have the plural ἐπαγγελίας. This is defended by Matthaei and Rinck as the original reading, but is disputed by Reiche (Comment. crit. I. pp. 389 f.). It is at least possible that the singular found its way into the text as a correction.—1 Timothy 4:10. καὶ κοπιῶμεν, Rec., supported by F G K, most cursives, etc. (Tisch. 7); in A C D א 17, 47, al., Syr. Arr. Copt. Arm. Vulg. etc., καί is wanting, and is therefore omitted by Lachm. Buttm. and Tisch. 8. Its genuineness is very doubtful.
Instead of the Rec. ὀνειδιζόμεθα (supported by D L, most versions, Theodoret, etc., Tisch. 7), A C F G K א, al., have the reading ἀγωνιζόμεθα, which has been adopted by Lachm. Buttm. Tisch. 8. The authorities give a preference to the latter reading, yet it may have arisen from Colossians 1:29. Reiche defends the Rec.; we cannot decide with certainty which is original; see further in the exposition of the verse.—1 Timothy 4:12. Between ἐν ἀγάπῃ and ἐν πίστει the Rec. has ἐν πνεύματι; rightly withdrawn from the text as not genuine by Griesb. Scholz, Lachm. Tisch., following the weightiest authorities (A C D F G 31, 47, 70, 71, al., Syr. utr. Erp. Copt. etc., Clemens, Chrys. etc.); comp. Reiche (Comment. crit. I. p. 392).—1 Timothy 4:15. For ἐν πᾶσιν, Lachm. Buttm. and Tisch. rightly adopted πᾶσιν (without ἐν), after A C D F G א 17, 31, al., Syr. Erp. Copt, etc., Clem. Chrys. etc. It is defended, too, by Reiche as the original reading; ἐν appears to have been inserted from the analogy of Romans 1:19; 1 Corinthians 11:19.
Pas encore de traduction.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Ti 4:1-16.
1Ti 4:1-16.
PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM.
The "mystery of iniquity" here alluded to, and already working
(2Th 2:7),
stands opposed to the "mystery of godliness" just mentioned
(1Ti 3:16).
1. Now--Greek, "But." In contrast to the "mystery of godliness."
the Spirit--speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament,
Da 7:25; 8:23, &c.; 11:30,
as also on those of Jesus in the New Testament,
Mt 24:11-24),
and also by Paul himself,
2Th 2:3
(with whom accord
2Pe 3:3; 1Jo 2:18; Jude 18).
expressly--"in plain words." This shows that he refers to prophecies of the Spirit then lying before him.
in the latter times--in the times following upon the times in which he is now writing. Not some remote future, but times immediately subsequent, the beginnings of the apostasy being already discernible
(Ac 20:29):
these are the forerunners of "the last days"
(2Ti 3:1).
depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In
2Th 2:3
(written earlier), the apostasy of the Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected with Gnostic errors, the seeds of which had already been sown in the Church [AUBERLEN]
(2Ti 2:18).
Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy.
giving heed--
(1Ti 1:4; Tit 1:14).
seducing spirits--working in the heretical teachers.
1Jo 4:2, 3, 6,
"the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the true prophets against them.
doctrines of devils--literally "teachings of (that is suggested by) demons."
Jas 3:15,
"wisdom . . . devilish";
2Co 11:15,
"Satan's ministers."
Paul here foretels, I. A dreadful apostasy, 1Ti 4:1-3. II. He treats of Christian liberty, 1Ti 4:4,5. III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care, 1Ti 4:6-16.