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
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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
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
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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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本章の分析
この章、すなわち 1 Timothy 6 は、次の勧告と勧めの主題を含む。
(1) しもべたちに与えられるべき教えの種類(1 Timothy 6:1-5)。彼らは、自分の主人たちをすべてのしかるべき敬意をもって扱わなければならなかった(1 Timothy 6:1)。主人たちがクリスチャンであったなら、彼らはそのゆえに、いっそう忠実に主人たちに仕えなければならなかった(1 Timothy 6:2)。また、これと反対の種類のいかなる教えも、争いをかき立て、不満と対立を生み出すことにしか寄与せず、誇り高く自己確信に満ちた心からしか出て来えないものであった。
(2) 敬虔と、満足した心との利点(1 Timothy 6:6-8)。このための論証は、私たちはこの世界に何ひとつ持ち込んでおらず、何ひとつ持ち出すこともできないこと、ここでの私たちの本質的な必要は食物と衣類であること、そして、私たちを快適にするのに十分なものを持っているなら、満足すべきである、ということである。
(3) 富む者となりたいという欲望の諸々の悪(1 Timothy 6:9-10)。すなわち、その欲望が導く誘惑、それが助長する情欲、および宗教そのものに対する危険において見られる悪である。
(4) 宗教の伝道者であるテモテに、より高く、より高貴な目的を追求するようにとの勧め(1 Timothy 6:11-16)。彼は、
(a) これらの世的な事柄を避けなければならなかった。また彼は、
(b) より高貴な目的を追求しなければならなかった。彼は義を追い求め、信仰のりっぱな戦いを戦わなければならなかった。このために彼は、偉大な唯一の権能者が、定められた時に、彼の頭に冠を置かれるであろうという確信によって励まされるべきであった。
(5) 富んでいる人々の義務(1 Timothy 6:17-19)。というのは、あるクリスチャンたちは富む者となるであろう——相続によって、あるいは繁栄する営みによって——と想定されているからである。彼らは、
(a) 高ぶってはならない。
(b) 自分たちが神に依存していることを忘れるほどに、自分の富を頼みとしてはならない。
(c) 自分の財産をもって善を行わなければならない。
(d) 自分の富を、永遠のいのちを確保する手段としなければならない。
(6) テモテに、これらの事柄を守り、偽って科学と称するもののいかなる論証や反論によっても、それらから転じさせられないようにとの厳粛な命令(1 Timothy 6:20-21)。
Of the duty of servants, 1 Timothy 6:1, 1 Timothy 6:2. Of false teachers, who suppose gain to be godliness, 1 Timothy 6:3-5. Of true godliness, and contentment, 1 Timothy 6:6-8. Of those, and their dangerous state, who determine to be rich; and of the love of money, 1 Timothy 6:9, 1 Timothy 6:10. Timothy is exhorted to fight the good fight of faith, and to keep the charge delivered to him, 1 Timothy 6:11-14. A sublime description of the majesty of God, 1 Timothy 6:15, 1 Timothy 6:16. How the rich should behave themselves; and the use they should make of their property, 1 Timothy 6:17-19. Timothy is once more exhorted to keep what was committed to his trust; and to avoid profane babblings, through which some have erred from the faith, 1 Timothy 6:20, 1 Timothy 6:21.
INTRODUCTION TO 1 Timothy 6
In this chapter the apostle gives some instructions to servants; lays down some rules, by which to judge of false teachers; advises to contentment; exposes the sin of covetousness; exhorts Timothy to avoid sin, and follow after things that are good, to be constant in his warfare, the issue of which would be eternal life; gives him a charge with respect to himself, and orders him what he should enjoin others, particularly the rich, and what he should do himself; and wishes grace unto him, to enable him to discharge his duty. The instructions to servants are of two sorts; first, to such who had unbelieving masters, whom they ought to honour and obey; that the name and doctrine of Christ be not evil spoken of: and then to such as had believing masters, that they despise them not being brethren, but should the more cheerfully serve them; because believers in Christ, beloved of God, and partakers of his grace; which duties are worthy to be insisted upon in the Gospel ministry, 1 Timothy 6:1, and such who teach not these things are to be accounted false teachers, whose characters are given in several particulars; as men unsound, proud, ignorant, quarrelsome, and covetous, and to be withdrawn from, 1 Timothy 6:3. And from hence the apostle exhorts to contentment; and argues for it, partly from the gain of it along with godliness; and partly from the consideration of what men are, when they come into the world, and what they will be, when they go out of it; and also from having food and raiment, which include all the necessaries of life, 1 Timothy 6:6. And then he exposes the folly and danger of covetousness, being the root of all evil; an enemy to true religion and godliness; and the cause of ruin and destruction, 1 Timothy 6:9. Wherefore he addresses himself to Timothy, in particular, to avoid everything of this kind; and to follow the reverse of those things that were in the false teachers; to fight the good fight of faith, and then lay hold on eternal life; to which he encourages him, from his calling, and the profession he had made, in a very public manner, 1 Timothy 6:11. And then follows a solemn charge unto him, given him before God and Christ; that he would observe what had been commanded him in the most perfect manner, until the appearance of Christ; which is certain, and may be concluded will be, from the various epithets of God; who will make him manifest in his own time, 1 Timothy 6:13. To which is added an injunction on Timothy to charge rich men not to be elated with their riches, nor trust in them, since they are uncertain things; but in God, from whom they have received such a plentiful measure of them; that they be beneficent to others, which will turn to their own advantage in the issue, 1 Timothy 6:17. And to close all, he is very urgent upon Timothy, to keep the Gospel pure and uncorrupt, he was intrusted with; and avoid everything that was opposite to it, as profane and mere babbling, and having only a show of knowledge, but not that itself; and the rather, since some profane teachers and professors of the Gospel had erred from it: and concludes with wishing him grace, to enable him to attend to the several instructions which had been given him, 1 Timothy 6:20.
Ch. 6. Last Words on Apostolic Doctrine and Duty
CHAPTER 6
1 Timothy 6:1. The reading δούλου (F G) is to be regarded as a correction; so, too, with the reading δουλείας (73, Sahid.).—1 Timothy 6:2. In א the words ὅτι ἀδελφοί εἰσιν are omitted, probably through an oversight. Instead of the curious εὐεργεσίας here, F G, gr. 46, and some other cursives have the reading εὐσεβείας; 45 has ἐργασίας.—1 Timothy 6:3. Instead of προσέρχεται (Rec. with the support of nearly all MSS.; Lachm. Buttm. Tisch. 7), א has the reading προσέχεται (in Latin: acquiescit), which Tisch. 8 adopted. This form occurs nowhere else in the N. T.—1 Timothy 6:4. Tisch. 7 read ἔρεις, after D F G L, etc.; Tisch. 8, on the contrary, ἔρις (Rec. with the support of A K א, etc.; so, too, Lachm. Buttm.). It can hardly be decided which is the original reading; the meaning is substantially the same in either case; possibly the singular was changed into the plural on account of the other plurals.—1 Timothy 6:5. Instead of the Rec. παραδιατριβαί, Griesb. rightly adopted διαπαρατριβαί, on the weightiest authority: A D F G א, al., 10, 17, 23, etc., Clem. Basil. Chrys. etc. In one MS. διαπαραδιατριβαί is found; others have διατριβαί; others, παρατριβαί; and one διʼ ἃ παρατριβαί, which Reiche approves.
The words ἀφίστασο ἀπὸ τῶν τοιούτων are, according to A DF G א 17, 67** 93, al., Copt. Sahid. Aeth. Vulg. It., probably to be considered an addition not genuine, although they are found in K L, nearly all cursives, and the Fathers, Ambros. Pel. Chrys. etc.; Griesb. marked them as very much to be suspected; Lachm. Buttm. Tisch. omitted them; Reiche, on the other hand, defended them as genuine.—1 Timothy 6:7. δῆλον] is wanting in several of the weightiest authorities, in particular A F G א 17, Copt. Sahid. Aeth. etc., on which account it was also struck out by Lachm. Buttm. Tisch. 8. But as it is almost indispensable for the sense, its omission may perhaps be only an oversight, unless ὅτι, as Buttm. p. 308, thinks, be elliptical for δῆλον ὅτι.—1 Timothy 6:8. Instead of διατροφάς, D F G and several cursives have the common singular form διατροφήν; and instead of ἀρκεσθησόμεθα, there is found in 30, 117, 219, al., Vulg. Chrys. etc., the form ἀρκεσθησώμεθα; see on this, Winer, p. 72 [E. T. p. 89].—1 Timothy 6:9. After παγίδα, D F G, several cursives, Fathers, and versions have τοῦ διαβόλου, which, however, is to be regarded as an insertion from 1 Timothy 3:7.—1 Timothy 6:11. Lachm. Buttm. Tisch. 8, omitted the article τοῦ before Θεοῦ; it is wanting in A א 17.
In א the word εὐσέβειαν is wanting.
πρᾳότητα] This reading stands only in later MSS.; A F G א 71, Ignat. Petr. Alex. Ephr. Hesych. have πραϋπάθειαν, which is therefore rightly adopted by Scholz, Lachm. Buttm. Tisch.—1 Timothy 6:12. εἰς ἥν] The Rec. is εἰς ἣν καί. The καί was rightly omitted by Griesb., on the authority of all uncials, many cursives, Syr. Arr. Copt, etc., Chrys. Theodor. etc.—1 Timothy 6:13. The σοι after παραγγέλλω (Rec. supported by the most important authorities, Lachm. Buttm. Tisch. 7) was omitted by Tisch. 8, on the authority of F G 17, etc.; so, too, with the article τοῦ before Θεοῦ, after א, though it stands in nearly all authorities. Instead of ζωοποιοῦντος (Rec. K L א, al.), A D F G 17, etc., Ath. Cyr. etc. have ζωογονοῦντος, which deserves preference as the more unusual word. Lachm. Buttm. and Tisch. adopted it into the text; Reiche, on the other hand, defends the Rec., especially on the ground that Paul uses the word ζωοποιεῖν continually of the futura hominum mortuorum ad vitam restitutio, quacum rerum universarum instauratio conjuncta erit.—1 Timothy 6:17. ἐν τῷ νῦν αἰῶνι] is changed in D E, Syr. Copt. Sahid. Vulg. etc. into τοῦ νῦν αἰῶνος. For αἰῶνι, א has καιρῷ; and for ὑψηλοφρονεῖν, ὑψηλὰ φρονεῖν, which Tisch. 8 adopted.
ἐν τῷ Θεῷ] For the preposition ἐν (Rec. D*** K L, Tisch. 7, Reiche), A D* F G א, several cursives, etc., have ἐπί (Lachm. Buttm. Tisch. 8). This reading seems, however, to have arisen from a correction in order to make this clause symmetrical with the one previous. The article τῷ (Rec. A D*** E K L, etc.; Lachm. Buttm. Tisch. 7) is wanting in D* F G א, al. (Tisch. 8).
τῷ ζῷντι] omitted by Lachm. and Tisch., after A G 17, 23, 47, al., many versions, is to be regarded as not genuine. It may have been inserted from a recollection of 1 Timothy 4:10.
πάντα πλουσίως] adopted by Griesb. Scholz, Tisch. for πλουσίως πάντα, after D E 17, 44, 46, al., Syr. Arr. Copt. Vulg. etc., Basil. Chrys. Theodoret, etc. Lachm. and Buttm. read, on the authority of A 17, 37, 57, al., τὰ πάντα πλουσίως, which might deserve preference as the more difficult reading.—1 Timothy 6:19. The Rec. αἰωνίου is manifestly a correction of the original ὄντως (in A D* E F G א 17, 23, 31, 57, al., Syr. utr. Erp. Copt, etc., Constitut. Clem. Orig. Basil, etc.), which Griesb. rightly received into the text.—1 Timothy 6:20. παραθήκην] rightly adopted by Griesb. for παρακαταθήκην, on the authority of A D E F G א 31, 37, 44, al., Sahid. Syr. Clem. Ignat. al.; comp. 2 Timothy 1:12; 2 Timothy 1:14. The reading καινοφωνίας (for κενοφ.), in F G 73, It. Vulg. (profanas vocum novitates) and the Latin Fathers, is an oversight arising from the similarity of αι and ε in sound.—1 Timothy 6:21 ἡ χάρις μετὰ σοῦ] For σοῦ, Lachm. Buttm. Tisch. 8, after A F G 17, al., adopted μεθʼ ὑμῶν, perhaps a correction from 2 Timothy 4:22 and Titus 3:15. Tisch. 7 had the Rec. σοῦ, after D E K L, most cursives, several versions, etc.
The Rec. ἀμήν at the end (after D** K L) is to be regarded as not genuine, on the authority of A D* F G א, etc.
まだ翻訳がありません。
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Ti 6:1-21.
1Ti 6:1-21.
市民的階級の区別に関する勧告；利得を求める者たちの偽りの教えに対抗しての奴隷の務め；テモテの追求すべきものは敬虔であり、それは永遠の所有である：キリストの来臨に直面してそのように行うべきことの荘厳な誓いの勧告；富める者に与うべき戒め。結びの勧告。
1. しもべ──このように述べられるものとして取るべきである、「くびきの下にある（すなわち奴隷としての）者は、みな」
(Tit 2:9).
この勧告は自然である。なぜなら、キリスト者の奴隷が内面的に異教の主人より上であると感じる危険があったからである。
自分たちの主人──「自分たちの」という語句は、従順さのための論拠である。それはよそ者ではなく、自分たちの主人を尊敬することが求められているのである。
すべての敬意──可能な限り、またふさわしいすべての敬意；単なる外面的服従ではなく、そこから自発的に正しい外的行ないが流れ出るような内面的敬意（参照せよ
Eph 5:22）。
神の御名が──キリスト者がそう呼ばれる御名。
そしられる──異教の主人たちは言うであろう、そのような実が礼拝の結果であるなら、キリスト者の神とはいかなる神か、と
(Ro 2:24; Tit 2:5, 10)？
Ⅰ. しもべの本分について論じる、1Ti 6:1,2。Ⅱ. 偽りの教師について、1Ti 6:3-5。Ⅲ. 敬虔と貪欲について、1Ti 6:6-10。Ⅳ. テモテが避けるべきこと、また追い求めるべきこと、1Ti 6:11,12。Ⅴ. 厳粛な命題、1Ti 6:13-16。Ⅵ. 富む者への命題、1Ti 6:17-19。最後に、テモテへの命題、1Ti 6:20,21。