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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本章分析
本章——1 Timothy 3——的目的，是就基督徒教會職分人員的資格與本分賜下指示。既然顯然提摩太要部分承擔為以弗所教會選立合宜職分人員的工作，而這裏所提到的職分又要在教會中長存，那麼，在默示的影響之下，把他們的資格與本分詳盡地記錄在案，就十分重要。本章包括以下題目：
I. 監督的資格（1 Timothy 3:1-7）。在列舉監督的資格之前，先有一句概括的話，說明這職分是可尊敬的，凡羨慕這職分的，是尋求一件本身看為可羨慕的事（1 Timothy 3:1）。這職分當具備的資格如下：
（1）他必須是個人品格良好的人——擁有並彰顯基督徒的諸般美德；用今天的話說，是個正直的人、基督徒紳士（1 Timothy 3:2-3）。
（2）他必須是善於管理自己家的人，藉此顯明他配在神的教會中居首位、作首要的職分人員（1 Timothy 3:4-5）。
（3）他必須年歲與閱歷相稱——不容易陷入為年輕人所設的試探（1 Timothy 3:6）。
（4）他必須在非基督徒中間也有好名聲——因為他的事奉原是要影響到他們，人若不信他是個誠實正直的人，他就無法使他們得益處（1 Timothy 3:7）。
II. 執事的資格（1 Timothy 3:8-10, 1 Timothy 3:12-13）。他們必須是：
（1）品格良好的人——莊重、節制、正直（1 Timothy 3:8）。
（2）以清潔的良心持守福音真道的人（1 Timothy 3:9）。
（3）先受試驗、顯明配得服事教會的人（1 Timothy 3:10）。
（4）其妻子品格足以促進共同之益處的人（1 Timothy 3:11）。
（5）不娶多妻、治家有方、堪作榜樣的人（1 Timothy 3:12-13）。
III. 保羅把這些指示賜給提摩太的理由（1 Timothy 3:14-15）。那是為要叫提摩太知道，在自己蒙召擔任的重要崗位上當怎樣行事為人。保羅指望不久能到他那裏去，完成自己在以弗所所開始的工；但在那之前，他先把這些書面的勸勉賜下，好叫提摩太清楚明白所要求於他的本分。
IV. 本章末了一句話，似乎是要把提摩太所承擔之各樣本分的重大，深印在他的心上（1 Timothy 3:15-16）。這話是說：教會是真理在世上的偉大護衛者（1 Timothy 3:15），而教會所當持守的真理極其重要。這真理關乎神兒子的道成肉身，以及他在地上所成就的工——這工曾在天上引起最深的關注，而關於這工的正確教義，在世人中間持守不移，是至關緊要的（1 Timothy 3:16）。這一理由在下一章有更進一步的陳述：指出將有時候，人在撒但的影響之下，要否認這些偉大的教義，真理要被敗壞、曲解。
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
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.
尚無翻譯。
1Ti 3:1-16.
關於監督（Overseers）與執事的規條。教會與如今向其顯明的福音奧祕，乃這一切規條的歸結。
1. 按希臘文譯作「這話是可信的」。這是下文不可少的前言：因為在保羅的時代，監督的職分伴隨着艱難，且常受逼迫，在世人看來並非可羨慕的「善工」。
羨慕——原文意為「向前伸手去抓住」；「立志得着」：與「想要」所用的希臘文動詞不同。人自願作的，比被人邀請才作的更受敬重
(1Co 16:15).
這與在教會中對職位的野心渴慕截然不同。
(Jas 3:1).
監督——即overseer：此時與「長老」含義相同
(Ac 20:17, 28; Tit 1:5-7).
善工——原文作「可尊敬的工作」。重要的不是與之相連的榮譽，而是那工作本身
(Ac 15:38; Php 2:30;
參
2Ti 4:5).
凡羨慕這職分的人，必須記住：要盡這職分的各樣功用，需要何等高的資格。
在本章中，我們的使徒論到教會的職事。他列明： I. 一個人被接納擔任監督職分所當具備的資格，1Ti 3:1-7。 II. 執事的資格（1Ti 3:8-10），並他們妻子的資格（1Ti 3:11），又再論執事，1Ti 3:12,13。 III. 他寫信給提摩太的原因，藉此論到教會以及其中所認信的根基真理，1Ti 3:14-16。