Ա Տիմոթէոս / 1 Timothy - 6 |

Text:
< PreviousԱ Տիմոթէոս - 6 1 Timothy - 6Next >


jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
I. He treats of the duty of servants, ver. 1, 2. II. Of false teachers, ver. 3-5. III. Of godliness and covetousness, ver. 6-10. IV. What Timothy was to flee, and what to follow, ver. 11, 12. V. A solemn charge, ver. 13-16. VI. A charge for the rich, ver. 17-19. And lastly, a charge to Timothy, ver. 20, 21.
Adam Clarke: Commentary on the Bible - 1831
Of the duty of servants, Ti1 6:1, Ti1 6:2. Of false teachers, who suppose gain to be godliness, Ti1 6:3-5. Of true godliness, and contentment, Ti1 6:6-8. Of those, and their dangerous state, who determine to be rich; and of the love of money, Ti1 6:9, Ti1 6:10. Timothy is exhorted to fight the good fight of faith, and to keep the charge delivered to him, Ti1 6:11-14. A sublime description of the majesty of God, Ti1 6:15, Ti1 6:16. How the rich should behave themselves; and the use they should make of their property, Ti1 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, Ti1 6:20, Ti1 6:21.
Albert Barnes: Notes on the Bible - 1834
6:0: This chapter 1 Tim. 6 embraces the following subjects of counsel and exhortation:
(1) The kind of instruction which was to be given to servants; Ti1 6:1-5. They were to treat their masters with all proper respect, Ti1 6:1; if their masters were Christians, they were, on that account, to serve them with the more fidelity, Ti1 6:2; and any opposite kind of teaching would tend only to stir up strife and produce dissatisfaction and contention, and could proceed only from a proud and self-confident heart.
(2) the advantage of piety and of a contented mind; Ti1 6:6-8. The argument for this is, that we brought nothing into the world, and can carry nothing out; that our essential needs here are food and raiment, and that, having enough to make us comfortable, we should be content.
(3) the evils of a desire to be rich Ti1 6:9-10 - evils seen in the temptations to which it leads; the passions which it fosters, and the danger to religion itself.
(4) an exhortation to Timothy, as a minister of religion, to pursue higher and nobler objects; Ti1 6:11-16. He was:
(a) to avoid these worldly things; he was.
(b) to pursue nobler objects. He was to follow after righteousness, and to fight the good fight of faith. To do this, he was to be encouraged by the assurance that the Great and only Potentate would, in due time, place the crown on his head.
(5) the duty of those who were rich - for it is supposed that some Christians will be rich - either by inheritance, or by prosperous business; Ti1 6:17-19. They are:
(a) not to be proud;
(b) nor to trust in their riches so as to forget their dependence on God;
(c) to do good with their property; and,
(d) to make their wealth the means of securing eternal life.
(6) a solemn charge to Timothy to observe these things, and not to be turned from them by any of the arguments and objections of pretended science; Ti1 6:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ti1 6:1, Of the duty of servants; Ti1 6:3, Not to have fellowship with newfangled teachers; Ti1 6:6, Godliness is great gain; Ti1 6:10, and love of money the root of all evil; Ti1 6:11, What Timothy is to fly, and what to follow; Ti1 6:17, and whereof to admonish the rich; Ti1 6:20, To keep the purity of true doctrine, and to avoid profane janglings.
Geneva 1599
Let (1) as many servants as are under the yoke count their own masters worthy of all honour, (2) that the name of God and [his] doctrine be not blasphemed.
(1) He adds also rules for the servant's duty towards their masters: upon which matter there were no doubt many questions asked by those who took occasion by the Gospel to trouble the normal manner of life. And this is the first rule: let servants that have come to the faith and have the unfaithful for their masters, serve them nonetheless with great faithfulness. (2) The reason: lest God should seem by the doctrine of the Gospel to stir up men to rebellion and all wickedness.
John Gill
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, Ti1 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, Ti1 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, Ti1 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, Ti1 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, Ti1 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, Ti1 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, Ti1 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, Ti1 6:20.
John Wesley
Let servants under the yoke - Of heathen masters. Account them worthy of all honour - All the honour due from a servant to a master. Lest the name of God and his doctrine be blasphemed - As it surely will, if they do otherwise.
Robert Jamieson, A. R. Fausset and David Brown
EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21)
servants--to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (Tit 2:9). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters.
their own masters--The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.
all honour--all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on Eph 5:22).
that the name of God--by which Christians are called.
blasphemed--Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Rom 2:24; Tit 2:5, Tit 2:10)?
6:16:1: Որ միանգամ ընդ լծով ծառայութեան իցեն, զիւրաքանչիւր տեարս պատուի արժանի՛ համարեսցին. զի մի՛ անունն Աստուծոյ եւ վարդապետութիւնն հայհոյեսցի[4947]։ [4947] Ոմանք. Պատուոյ արժանի։ Ոմանք. Անուն Աստուծոյ եւ վարդապետութիւն։
1 Բոլոր նրանք, ովքեր ծառայութեան լծի տակ են, նրանցից իւրաքանչիւրը թող իր տէրերին պատուի արժանի համարի, որպէսզի Աստծու անունն ու վարդապետութիւնը չանարգուի:
6 Անոնք որ ծառայութեան լուծի տակ են, իրենց տէրերը ամէն պատիւի արժանի թող սեպեն, որպէս զի Աստուծոյ անուան ու վարդապետութեան չհայհոյեն։
Որ միանգամ ընդ լծով ծառայութեան իցեն, զիւրաքանչիւր տեարս [16]պատուի արժանի համարեսցին. զի մի՛ անունն Աստուծոյ եւ վարդապետութիւնն հայհոյեսցի:

6:1: Որ միանգամ ընդ լծով ծառայութեան իցեն, զիւրաքանչիւր տեարս պատուի արժանի՛ համարեսցին. զի մի՛ անունն Աստուծոյ եւ վարդապետութիւնն հայհոյեսցի[4947]։
[4947] Ոմանք. Պատուոյ արժանի։ Ոմանք. Անուն Աստուծոյ եւ վարդապետութիւն։
1 Բոլոր նրանք, ովքեր ծառայութեան լծի տակ են, նրանցից իւրաքանչիւրը թող իր տէրերին պատուի արժանի համարի, որպէսզի Աստծու անունն ու վարդապետութիւնը չանարգուի:
6 Անոնք որ ծառայութեան լուծի տակ են, իրենց տէրերը ամէն պատիւի արժանի թող սեպեն, որպէս զի Աստուծոյ անուան ու վարդապետութեան չհայհոյեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:11: Рабы, под игом находящиеся, должны почитать господ своих достойными всякой чести, дабы не было хулы на имя Божие и учение.
6:1  ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται.
6:1. Ὅσοι ( Which-a-which ) εἰσὶν (they-be) ὑπὸ (under) ζυγὸν (to-a-yoke,"δοῦλοι, (bondees,"τοὺς (to-the-ones) ἰδίους ( to-private-belonged ) δεσπότας (to-lords) πάσης (of-all) τιμῆς (of-a-valuation) ἀξίους ( to-deem-belonged ) ἡγείσθωσαν , ( they-should-lead-unto ,"ἵνα (so) μὴ (lest) τὸ (the-one) ὄνομα (a-name) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ἡ (the-one) διδασκαλία (a-spoken-teaching-unto) βλασφημῆται. (it-might-be-harmfully-declared-unto)
6:1. quicumque sunt sub iugo servi dominos suos omni honore dignos arbitrentur ne nomen Domini et doctrina blasphemeturWhosoever are servants under the yoke, let them count their masters worthy of all honour; lest the name of the Lord and his doctrine be blasphemed.
1. Let as many as are servants under the yoke count their own masters worthy of all honour, that the name of God and the doctrine be not blasphemed.
6:1. Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and [his] doctrine be not blasphemed.
6:1. Whoever are servants under the yoke, let them consider their masters to be worthy of every honor, lest the name and doctrine of the Lord be blasphemed.
Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and [his] doctrine be not blasphemed:

1: Рабы, под игом находящиеся, должны почитать господ своих достойными всякой чести, дабы не было хулы на имя Божие и учение.
6:1  ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται.
6:1. quicumque sunt sub iugo servi dominos suos omni honore dignos arbitrentur ne nomen Domini et doctrina blasphemetur
Whosoever are servants under the yoke, let them count their masters worthy of all honour; lest the name of the Lord and his doctrine be blasphemed.
6:1. Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and [his] doctrine be not blasphemed.
6:1. Whoever are servants under the yoke, let them consider their masters to be worthy of every honor, lest the name and doctrine of the Lord be blasphemed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Апостол не идет против сложившихся в обществе отношений, по которым все общество разделялось на господ и рабов. Он увещевает рабов-христиан повиноваться господам показывать им почтение, чтобы не опорочивалось в глазах язычников христианское учение, как будто ведущее своих последователей к уничтожению признанных законами государства отношений. Еще с большим усердием имеют основание служить рабы-христиане своим господам - христианам, потому что эти последние, конечно, относятся к своим рабам с любовью. Ср. 1Кор.7: 21, 22.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Duty of Servants.A. D. 64.
1 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. 2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. 3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, 5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

I. Here is the duty of servants. The apostle had spoken before of church-relations, here of our family-relations. Servants are here said to be under the yoke, which denotes both subjection and labour; they are yoked to work, not to be idle. If Christianity finds servants under the yoke, it continues them under it; for the gospel does not cancel the obligations any lie under either by the law of nature or by mutual consent. They must respect their masters, count them worthy of all honour (because they are their masters), of all the respect, observance, compliance, and obedience, that are justly expected from servants to their masters. Not that they were to think that of them which they were not; but as their masters they must count them worthy of all that honour which was fit for them to receive, that the name of God be not blasphemed. If servants that embraced the Christian religion should grow insolent and disobedient to their masters, the doctrine of Christ would be reflected on for their sakes, as if it had made men worse livers than they had been before they received the gospel. Observe, If the professors of religion misbehave themselves, the name of God and his doctrine are in danger of being blasphemed by those who seek occasion to speak evil of that worthy name by which we are called. And this is a good reason why we should all conduct ourselves well, that we may prevent the occasion which many seek, and will be very apt to lay hold of, to speak ill of religion for our sakes. Or suppose the master were a Christian, and a believer, and the servant a believer too, would not this excuse him, because in Christ there is neither bond nor free? No, by no means, for Jesus Christ did not come to dissolve the bond of civil relation, but to strengthen it: Those that have believing masters, let them not despise them because they are brethren; for this brotherhood relates only to spiritual privileges, not to any outward dignity or advantage (those misunderstood and abuse their religion who make it a pretence for denying the duties that they owe to their relations); nay, rather do them service, because they are faithful and beloved. They must think themselves the more obliged to serve them because the faith and love that bespeak men Christians oblige them to do good; and that is all wherein their service consists. Observe, It is a great encouragement to us in doing our duty to our relations if we have reason to think they are faithful and beloved, and partakers of the benefit, that is, of the benefit of Christianity. Again, Believing masters and servants are brethren, and partakers of the benefit; for in Christ Jesus there is neither bond nor free, for you are all one in Christ Jesus, Gal. iii. 28. Timothy is appointed to teach and exhort these things. Ministers must preach not only the general duties of all, but the duties of particular relations.

II. Paul here warns Timothy to withdraw from those who corrupted the doctrine of Christ, and made it the subject off strife, debate, and controversy: If any man teach otherwise (v. 3-5), do not preach practically, do not teach and exhort that which is for the promoting of serious godliness--if he will not consent to wholesome words, words that have a direct tendency to heal the soul--if he will not consent to these, even the words of our Lord Jesus Christ. Observe, We are not required to consent to any words as wholesome words except the words of our Lord Jesus Christ; but to those we must give our unfeigned assent and consent, and to the doctrine which is according to godliness. Observe, The doctrine of our Lord Jesus is a doctrine according to godliness; it has a direct tendency to make people godly. But he that does not consent to the words of Christ is proud (v. 4) and contentious, ignorant, and does a great deal of mischief to the church, knowing nothing. Observe, Commonly those are most proud who know least; for with all their knowledge they do not know themselves.--But doting about questions. Those who fall off from the plain practical doctrines of Christianity fall in with controversies, which eat out the life and power of religion; they dote about questions and strifes of words, which do a great deal of mischief in the church, are the occasion of envy, strife, railings, evil surmisings. When men are not content with the words of the Lord Jesus Christ, and the doctrine which is according to godliness, but will frame notions of their own and impose them, and that too in their own words, which man's wisdom teaches, and not in the words which the Holy Ghost teaches (1 Cor. ii. 13), they sow the seeds of all mischief in the church. Hence come perverse disputings of men of corrupt minds (v. 5), disputes that are all subtlety, and no solidity. Observe, Men of corrupt minds are destitute of the truth. The reason why men's minds are corrupt is because they do not stick to the truth as it is in Jesus: supposing that gain is godliness, making religion truckle to their secular interest. From such as these Timothy is warned to withdraw himself. We observe, 1. The words of our Lord Jesus Christ are wholesome words, they are the fittest to prevent or heal the church's wounds, as well as to heal a wounded conscience; for Christ has the tongue of the learned, to speak a word in season to him that is weary, Isa. l. 4. The words of Christ are the best to prevent ruptures in the church; for none who profess faith in him will dispute the aptness or authority of his words who is their Lord and teacher, and it has never gone well with the church since the words of men have claimed a regard equal to his words, and in some cases a much greater. 2. Whoever teaches otherwise, and does not consent to these wholesome words, he is proud, knowing nothing; for pride and ignorance commonly go together. 3. Paul sets a brand only on those who consent not to the words of our Lord Jesus Christ, and the doctrine which is according to godliness; they are proud, knowing nothing: other words more wholesome he knew not. 4. We learn the sad effects of doting about questions and strifes of words; of such doting about questions comes envy, strife, evil surmisings, and perverse disputings; when men leave the wholesome words of our Lord Jesus Christ, they will never agree in other words, either of their own or other men's invention, but will perpetually wrangle and quarrel about them; and this will produce envy, when they see the words of others preferred to those they have adopted for their own; and this will be attended with jealousies and suspicions of one another, called here evil surmisings; then they will proceed to perverse disputings. 5. Such persons as are given to perverse disputings appear to be men of corrupt minds, and destitute of the truth; especially such as act in this manner for the sake of gain, which is all their godliness, supposing gain to be godliness, contrary to the apostle's judgment, who reckoned godliness great gain. 6. Good ministers and Christians will withdraw themselves from such. "Come out from among them, my people, and be ye separate," says the Lord: from such withdraw thyself.
Adam Clarke: Commentary on the Bible - 1831
6:1: Let as many servants as are under the yoke - The word δουλοι here means slaves converted to the Christian faith; and the ζυγον, or yoke, is the state of slavery; and by δεσποται, masters, despots, we are to understand the heathen masters of those Christianized slaves. Even these, in such circumstances, and under such domination, are commanded to treat their masters with all honor and respect, that the name of God, by which they were called, and the doctrine of God, Christianity, which they had professed, might not be blasphemed - might not be evilly spoken of in consequence of their improper conduct. Civil rights are never abolished by any communications from God's Spirit. The civil state in which a man was before his conversion is not altered by that conversion; nor does the grace of God absolve him from any claims, which either the state or his neighbor may have on him. All these outward things continue unaltered. See the notes on Eph 6:5, etc.; and Co1 7:21 (note), etc., and especially the observations at the end of that chapter.
Albert Barnes: Notes on the Bible - 1834
6:1: Let as many servants - On the word here rendered "servants" - δοῦλοι douloi - see the notes on Eph 6:5. The word is that which was commonly applied to a slave, but it is so extensive in its signification as to be applicable to any species of servitude, whether voluntary or involuntary. If slavery existed in Ephesus at the time when this Epistle was written, it would be applicable to slaves; if any other kind of servitude existed, the word would be equally applicable to that. There is nothing in the word itself which essentially limits it to slavery; examine Mat 13:27; Mat 20:27; Mar 10:44; Luk 2:29; Joh 15:15; Act 2:18; Act 4:29; Act 16:17; Rom 1:1; Co2 4:5; Jde 1:1; Rev 1:1; Rev 2:20; Rev 7:3. The addition of the phrase "under the yoke," however, shows undoubtedly that it is to be understood here of slavery.
As are under the yoke - On the word yoke, see the notes on Mat 11:29. The phrase here properly denotes slavery, as it would not be applied to any other species of servitude; see Lev 26:13; Dem. 322, 12. ζεῦγος δουλοσύνης zeugos doulosunē s. Robinson's Lexicon. It sometimes denotes the bondage of the Mosaic law as being a severe and oppressive burden; Act 15:10; Gal 5:1. It may be remarked here that the apostle did not regard slavery as a light or desirable thing. He would not have applied this term to the condition of a wife or of a child.
Count their own masters worthy of all honour - Treat them with all proper respect. They were to manifest the right spirit themselves, whatever their masters did; they were not to do anything that would dishonor religion. The injunction here would seem to have particular reference to those whose masters were not Christians. In the following verse, the apostle gives particular instructions to those who had pious masters. The meaning here is, that the slave ought to show the Christian spirit toward his master who was not a Christian; he ought to conduct himself so that religion would not be dishonored; he ought not to give his master occasion to say that the only effect of the Christian religion on the mind of a servant was to make him restless, discontented, dissatisfied, and disobedient. In the humble and trying situation in which he confessedly was - under the yoke of bondage - he ought to evince patience, kindness, and respect for his master, and as long as the relation continued he was to be obedient. This command, however, was by no means inconsistent with his desiring his freedom, and securing it, if the opportunity presented itself; see the notes on Co1 7:21; compare, on the passage before us, the Eph 6:5-8 notes, and Pe1 2:18 note.
That the name of God and his doctrine be not blasphemed - That religion be not dishonored and reproached, and that there may be no occasion to say that Christianity tends to produce discontent and to lead to insurrection. If the effect of religion had been to teach all who were servants that they should no longer obey their masters, or that they should rise upon them and assert their freedom by violence, or that their masters were to be treated with indignity on account of their usurped rights over others, the effect would have been obvious. There would have been a loud and united outcry against the new religion, and it could have made no progress in the world. Instead of this, Christianity taught the necessity of patience, and meekness, and forbearance in the endurance of all wrong - whether from private individuals Mat 5:39-41; Co1 6:7, or under the oppressions and exactions of Nero Rom 13:1-7, or amidst the hardships and cruelties of slavery. These peaceful injunctions, however, did not demonstrate that Christ approved the act of him "that smote on the one cheek," or that Paul regarded the government of Nero as a good government, - and as little do they prove that Paul or the Saviour approved of slavery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: servants: Deu 28:48; Isa 47:6, Isa 58:6; Mat 11:9, Mat 11:30; Act 15:10; Co1 7:21, Co1 7:22; Gal 5:1
count: Gen 16:9, Gen 24:2, Gen 24:12, Gen 24:27, Gen 35-67; Kg2 5:2, Kg2 5:3, Kg2 5:13; Mal 1:6; Act 10:7, Act 10:22; Eph 6:5-8; Col 3:22-25; Tit 2:9; Pe1 2:17-20
that the: Ti1 5:14; Gen 13:7, Gen 13:8; Sa2 12:14; Neh 9:5; Isa 52:5; Eze 36:20, Eze 36:23; Luk 17:1; Rom 2:24; Co1 10:32; Tit 2:5, Tit 2:8, Tit 2:10; Pe1 2:12, Pe1 3:16
John Gill
Let as many servants as are under the yoke,.... Not under the yoke of the law of God, or under the yoke of Christ; though the servants here spoken of were under both; but "under the yoke of government", as the Arabic version renders it; that is, under the yoke of men, in a state of servitude, under the government of masters, and in their service; being either apprentices to them, or bought with their money, or hired by them:
count their own masters worthy of all honour; and give it to them; which includes subjection to them; obedience to all their lawful commands, which are consistent with religion and reason, with the laws of God, and with the light of nature; and all reverence of them, and respect unto them, expressed by words and gestures: and all this is to be given to their own masters to whom they belong; who have a property in them; whose money or goods they are; and that be they what they will, as to their religion and temper; whether they be believers or unbelievers; or whether they be good and gentle, kind and humane; or whether they be froward, peevish, and ill natured:
that the name of God and his doctrine be not blasphemed; by unbelieving masters, who, should their believing servants be refractory, disobedient, rebellious, or disrespectful, would be apt to say, what a God do these men serve? is this their religion? is this the Gospel they talk of? does their doctrine teach them such things, to be disobedient to their masters, and carry it disrespectfully to them? does it disengage them from the laws of nature, and dissolve the bonds of civil society, and destroy the relation that subsists between man and man? If this be the case, away with their God and their doctrine too. Wherefore the apostle exhorts, that if believing servants have any regard to that name they are called by, and call upon, and to the doctrine of the Gospel they have embraced and professed; that they would be obedient and respectful to their masters; that they may have no occasion to speak reproachfully of God, and of the Gospel.
6:26:2: Իսկ որ հաւատացեալ տեարս ունիցին, մի՛ արհամարհեսցեն, զի եղբարք են. այլ առաւե՛լ ծառայեսցեն, զի հաւատացեալքն են եւ սիրո՛ւնք. որք զբարերարութիւնն յանձին ունիցին. զա՛յս ուսուցանիջիր՝ եւ մխիթարեսջի՛ր[4948]։[4948] Ոմանք. Մի՛ արհամարհիցեն՝ զի եղբարքն են... զբարերարութիւնս յանձինս ունի՛՛։
2 Իսկ նրանք, որ հաւատացեալ տէրեր ունեն, թող չարհամարհեն, որ նրանք եղբայրներ են, այլ աւելի լաւ ծառայեն, քանի որ հաւատացեալներ են եւ սիրելի եղբայրներ, որոնք յանձն են առել բարերարութիւնը: Այս բանն ուսուցանի՛ր եւ յորդորի՛ր:
2 Անոնք որ հաւատացեալ տէրեր ունին, թող չարհամարհեն՝ եղբայրներ ըլլալնուն պատճառով, հապա աւելի լաւ ծառայութիւն ընեն, վասն զի անոնք հաւատացեալ են ու սիրելի, որոնք բարերարութիւն ընելու մէջ մասնակից են։ Այս բաները սորվեցո՛ւր ու յորդորէ՛։
Իսկ որ հաւատացեալ տեարս ունիցին, մի՛ արհամարհեսցեն զի եղբարք են, այլ առաւել ծառայեսցեն, զի հաւատացեալքն են եւ սիրունք, որք զբարերարութիւնն յանձին ունիցին. զայս ուսուցանիջիր եւ մխիթարեսջիր:

6:2: Իսկ որ հաւատացեալ տեարս ունիցին, մի՛ արհամարհեսցեն, զի եղբարք են. այլ առաւե՛լ ծառայեսցեն, զի հաւատացեալքն են եւ սիրո՛ւնք. որք զբարերարութիւնն յանձին ունիցին. զա՛յս ուսուցանիջիր՝ եւ մխիթարեսջի՛ր[4948]։
[4948] Ոմանք. Մի՛ արհամարհիցեն՝ զի եղբարքն են... զբարերարութիւնս յանձինս ունի՛՛։
2 Իսկ նրանք, որ հաւատացեալ տէրեր ունեն, թող չարհամարհեն, որ նրանք եղբայրներ են, այլ աւելի լաւ ծառայեն, քանի որ հաւատացեալներ են եւ սիրելի եղբայրներ, որոնք յանձն են առել բարերարութիւնը: Այս բանն ուսուցանի՛ր եւ յորդորի՛ր:
2 Անոնք որ հաւատացեալ տէրեր ունին, թող չարհամարհեն՝ եղբայրներ ըլլալնուն պատճառով, հապա աւելի լաւ ծառայութիւն ընեն, վասն զի անոնք հաւատացեալ են ու սիրելի, որոնք բարերարութիւն ընելու մէջ մասնակից են։ Այս բաները սորվեցո՛ւր ու յորդորէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: Те, которые имеют господами верных, не должны обращаться с ними небрежно, потому что они братья; но тем более должны служить им, что они верные и возлюбленные и благодетельствуют [им]. Учи сему и увещевай.
6:2  οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. ταῦτα δίδασκε καὶ παρακάλει.
6:2. οἱ (The-ones) δὲ (moreover) πιστοὺς ( to-trusted ) ἔχοντες ( holding ) δεσπότας (to-lords) μὴ (lest) καταφρονείτωσαν, (they-should-center-down-unto,"ὅτι (to-which-a-one) ἀδελφοί ( brethrened ) εἰσιν: (they-be) ἀλλὰ (other) μᾶλλον (more-such) δουλευέτωσαν, (they-should-bondee-of,"ὅτι (to-which-a-one) πιστοί ( trusted ) εἰσιν (they-be) καὶ (and) ἀγαπητοὶ ( excessed-off-unto ) οἱ (the-ones) τῆς (of-the-one) εὐεργεσίας (of-a-goodly-working-unto) ἀντιλαμβανόμενοι . ( ever-a-one-taking ) Ταῦτα (To-the-ones-these) δίδασκε (thou-should-teach) καὶ (and) παρακάλει. (thou-should-call-beside-unto)
6:2. qui autem fideles habent dominos non contemnant quia fratres sunt sed magis serviant quia fideles sunt et dilecti qui beneficii participes sunt haec doce et exhortareBut they that have believing masters, let them not despise them, because they are brethren; but serve them the rather, because they are faithful and beloved, who are partakers of the benefit. These things teach and exhort.
2. And they that have believing masters, let them not despise them, because they are brethren; but let them serve them the rather, because they that partake of the benefit are believing and beloved. These things teach and exhort.
6:2. And they that have believing masters, let them not despise [them], because they are brethren; but rather do [them] service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
6:2. But those who have believing masters, let them not despise them because they are brothers, but rather serve them all the more because they are believing and beloved, participants of the same service. Teach and exhort these things.
And they that have believing masters, let them not despise [them], because they are brethren; but rather do [them] service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort:

2: Те, которые имеют господами верных, не должны обращаться с ними небрежно, потому что они братья; но тем более должны служить им, что они верные и возлюбленные и благодетельствуют [им]. Учи сему и увещевай.
6:2  οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. ταῦτα δίδασκε καὶ παρακάλει.
6:2. qui autem fideles habent dominos non contemnant quia fratres sunt sed magis serviant quia fideles sunt et dilecti qui beneficii participes sunt haec doce et exhortare
But they that have believing masters, let them not despise them, because they are brethren; but serve them the rather, because they are faithful and beloved, who are partakers of the benefit. These things teach and exhort.
6:2. And they that have believing masters, let them not despise [them], because they are brethren; but rather do [them] service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
6:2. But those who have believing masters, let them not despise them because they are brothers, but rather serve them all the more because they are believing and beloved, participants of the same service. Teach and exhort these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:2: And they that have believing masters - Who have been lately converted as well as themselves.
Let them not despise them - Supposing themselves to be their equals, because they are their brethren in Christ; and grounding their opinion on this, that in him there is neither male nor female, bond nor free; for, although all are equal as to their spiritual privileges and state, yet there still continues in the order of God's providence a great disparity of their station: the master must ever be in this sense superior to the servant.
But rather do them service - Obey them the more cheerfully, because they are faithful and beloved; faithful to God's grace, beloved by him and his true followers.
Partakers of the benefit - Της ευεργεσιας αντιλαμβανομενοι· Joint partakers of the benefit. This is generally understood as referring to the master's participation in the services of his slaves. Because those who are partakers of the benefit of your services are faithful and beloved; or it may apply to the servants who are partakers of many benefits from their Christian masters. Others think that benefit here refers to the grace of the Gospel, the common salvation of believing masters and slaves; but Dr. Macknight well observes that ευεργεσια is nowhere used to denote the Gospel. One of Uffenbach's MSS. has εργασιας, of the service; this reading is plainly a gloss; it is not acknowledged by any other MS., nor by any version. FG, and the Codex Augustanus 6, have ευσεβειας, of godliness; a term by which the whole Gospel doctrine is expressed, Ti1 4:7, Ti1 4:8, as also in the 6th verse of this chapter (Ti1 6:6).
Albert Barnes: Notes on the Bible - 1834
6:2: And they that have believing masters - Masters who are Christians. It is clear from this, that Paul supposed that, at that time, and under those circumstances, a man might become a Christian who had slaves under him. How long he might continue to hold his fellow-men in bondage, and yet be a Christian, is, however, quite a different question. It is quite clear, from the New Testament, as well as from facts now, that God may convert people when pursuing any kind of wickedness. The effect of religion, however, in all cases, will be to lead them to cease to do wrong. It is by no means improbable that many of those who had owned slaves, in accordance with the pRev_ailing custom in the Roman empire, may have been converted - for the fact that a man has been living a life of sin does not pRev_ent the possibility of his conversion. There is no evidence that Paul refers here to any who had bought slaves after they were converted; nor is there any intimation of any such transaction among Christians in the New Testament. Nor is there any intimation that he regarded it as right and best that they should continue to hold slaves; nor that he would approve their making arrangements to persevere in this as a permanent institution.
Nor is it to be fairly inferred from this passage that he meant to teach that they might continue this, and yet be entitled to all the respect and confidence due to the Christian name, or be regarded as maintaining a good standing in the church. Whatever may be true on these points, the passage before us only proves that Paul considered that a man who was a slaveholder might be converted, and be spoken of as a "believer," or a Christian. Many have been converted in similar circumstances, as many have in the practice of all other kinds of iniquity. What was their duty after their conversion, was another question and what was the duty of their "servants" or slaves, was another question still. It is only this latter question which the apostle is here considering.
Not despise them, because they are brethren - Not treat them with any want of the respect which is due to their station. The word here used sometimes denotes "to neglect," or, "not to care for;" Mat 6:24; Luk 16:13. Here it is not necessary to suppose that it denotes actual contempt, but only that want of respect which might possibly spring up in the mind if not well instructed, or not on its guard, among those who were servants or slaves. It was to be apprehended that the effect of the master and the slave having both embraced religion, would be to produce in the mind of the servant a want of respect and deference for his master. This danger was to be apprehended from the following causes:
(1) Christianity taught that all people were made of "one blood," and were by nature equal; Act 17:26. It was natural, therefore for the slave to infer that by nature he was equal to his master, and it would be easy to pervert this truth to make him disrespectful and insubordinate.
(2) they were equal to them as Christians. Christianity taught them that they were all "brethren" in the Lord, and that there was no distinction before God. It might be natural to infer from this, that all distinctions in society were to be abolished, and that, in all respects, the slave was to regard himself as on a level with his master.
(3) some, who did not well understand the nature of Christianity, or who might have been disposed to cause trouble, may have taken advantage of the undeniable truths about the equality of people by nature and by redemption, to produce discontent on the part of the slave. They may have endeavored to embitter the feelings of the slaves toward their masters who held them in bondage. The effect, it is easy to see, may have been to lead those who were in a state of servitude to manifest open and marked disrespect. In opposition to this, the apostle would have Timothy teach that Christianity did not rudely assail the existing institutions of society, and especially did not teach those who were in subordinate ranks to be disrespectful to these above them.
But rather do them service - That is, serve them with more cheerfulness and alacrity than they did before the master was converted; or serve them with the more cheerfulness because they were Christians. The reasons for this were, because the master was now more worthy of affectionate regard, and because the servant might look for better treatment at his hands; compare notes on Eph 6:6.
Because they are faithful - That is, "because" they are "believers," or are Christians - πιστοί pistoi; the same word which in the beginning of the verse is rendered "believing." It does not here mean that they were "faithful" to their servants or their God, but merely that they were Christians.
And beloved - Probably, "beloved of God;" for so the word is often used. As they are the friends of God, they who are servants should show them the more respect. The idea is, simply, that one whom God loves should be treated with more respect than if he were not thus beloved; or, a good man deserves more respect than a wicked man. In all the relations of life, we should respect those above us the more in proportion to the excellency of their character.
Partakers of the benefit - That is, the benefit which the gospel imparts - for so the connection requires us to understand it. It cannot mean, as many have supposed, that they were "partakers of the benefit of the labors of the servant," or enjoyed the fruits of their labors - for how could this be a reason for their treating them with the more respect? It would be rather a reason for treating them with less respect, because they were living on the avails of unrequited toil. But the true reason assigned is that the master had been, by the grace of God, permitted to participate in the same benefits of salvation as the servant; he had received, like him, the pardon of sin, and he was to be regarded as a fellow-heir of the grace of life. The expression here might be rendered, "they are partakers of, or are devoted to, the good cause." Robinson's Lexicon. The argument is, that they were not infidels, or strangers to religion, or those who would try to hinder the progress of that which was dear to the heart of the servant, but were united with them in that same good work; they participated in the blessings of the same salvation, and they were really endeavoring to further the interests of religion. There ought, therefore, to be the more respect shown to them, and the more cheerful service rendered them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: believing: Col 4:1; Plm 1:10-16
let: Gen 16:4, Gen 16:5; Num 16:3; Mat 6:24; Pe2 2:10; Jde 1:8
because they are brethren: Ti1 5:1; Mat 23:8, Mat 25:40; Rom 8:29; Gal 3:26-29; Col 3:11
because they are: Gal 5:6; Eph 1:1, Eph 1:15; Col 1:2, Col 1:4, Col 3:12; Th2 1:3; Plm 1:5-7
faithful: or, believing
partakers: Joe 2:28; Rom 11:17; Eph 3:6; Heb 3:1, Heb 3:14; Pe1 5:1
These: Ti1 4:11; Tit 2:1, Tit 2:15, Tit 3:8
Geneva 1599
(3) And they that have believing masters, let them not despise [them], because they are brethren; but rather do [them] service, because they are faithful and beloved, (a) partakers of the benefit. (4) These things teach and exhort.
(3) The second rule: let not servants that have come to the faith, and have also masters of the same profession and religion, abuse the name of brotherhood, but let them so much the rather obey them.
(a) Let this be sufficient, that with regard to those things which pertain to everlasting life, they are partakers of the same good will and love of God, as their masters themselves are. (4) A general conclusion, that these things ought not only to be simply taught, but must with exhortations be diligently learned by them.
John Gill
And they that have believing masters,.... That believe in one God, in opposition to the Gentiles, that held many gods, and in Jesus Christ, in distinction from the Jews; who believed in him with the heart, and professed him with their mouths, and held the mystery of faith in a pure conscience. What is said before, is said to servants that had unbelieving masters; who would be ready to blaspheme, should they act amiss. Servants were under a snare both ways, through the insinuations of false teachers; who suggested, that their servitude was not consistent with their Christian liberty; that they ought not to serve wicked men, because being called of God, they were advanced above them; nor good men, because they were upon a level with them. But the apostle teaches another doctrine;
let them not despise them, because they are brethren; of the same family named of Christ, and of the same household of God, and of faith, and have the same father; for though with regard to spiritual blessings, privileges, and ordinances, they were equal; yet not with regard to temporal and civil affairs; and therefore should not treat them with less respect, or be more backward to obey their lawful commands, on that account:
but rather do them service; more heartily, and with a greater good will, as to the Lord; these masters belonging to him, and being engaged in his cause; which they, their servants, by yielding a cheerful obedience to them, are assisting in: and the rather,
because they are faithful; in lesser things, in giving to them, their servants, what is just and equal, proper food and suitable raiment, and their just wages; and in using their wealth and riches in a good way, for the interest of Christ, the assistance of the poor saints, and the spreading of the Gospel; and so in greater things, by holding fast the profession of their faith, adhering to Christ, his truths and ordinances: or "because they are believing, or believers"; it is the same word as before used; and therefore they should be precious to them, and high in their esteem; for faith is a precious grace, and such as have it are chosen of God, and precious:
and beloved; of God, who had chosen them to salvation; and of Christ, who had redeemed them by his blood; and of the saints, who are taught of God to love one another; and this is another reason why they should be served, and not despised; and a third follows:
partakers of the benefit; of the free grace of God; of redemption and salvation by Jesus Christ, and of all spiritual blessings in him; and therefore should serve them the more cheerfully. The Syriac version renders it, "such as enjoy rest in", or "are refreshed by their service"; or "by their service to them", as the Arabic version: the sense is, that when believing servants serve their believing masters readily and faithfully, their masters are well pleased with them, delight in their service, and consider it as a benefit to them, and a kindness done them; and which therefore should animate and encourage them to serve them. Some understand these characters of
faithful and beloved, of the servants' themselves; that because they are such; therefore they should serve, and not despise their believing masters; and particularly the last clause, which may be rendered, "who in return receive a benefit from them", as food, raiment, and wages; and besides, they are used with humanity and kindness, and in a manner becoming Christians; to which agrees the Ethiopic version, which renders it, "who will receive and help you"; will take care of you, and assist you, and supply you with what is proper and necessary:
these things teach and exhort; the Syriac and Arabic versions add them; the servants. The apostle was not above instructing and exhorting persons of such a capacity, and in so low a state of life; and it became Timothy to do so likewise; and every minister of the word.
John Wesley
Let them not despise them - Pay them the less honour or obedience. Because they are brethren - And in that respect on a level with them. They that live in a religious community know the danger of this; and that greater grace is requisite to bear with the faults of a brother, than of an infidel, or man of the world. But rather do them service - Serve them so much the more diligently. Because they are joint partakers of the great benefit - Salvation. These things - Paul, the aged, gives young Timotheus a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, whilst they lay the foundation; but of so great importance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his blood, that, after strongly urging the life of faith on professors, he even adds another charge for the strict observance of it.
Robert Jamieson, A. R. Fausset and David Brown
And--rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."
but rather, &c.--"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as TITTMANN takes it, explaining the verb in the common sense (Lk 1:54; Acts 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Eph 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But PORPHYRY [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service.
These things teach-- (Ti1 4:11; Tit 2:15).
6:36:3: Իսկ եթէ ոք ա՛յլազգ ինչ ուսուցանիցէ, եւ ո՛չ անսայցէ ողջմտութեան բանից Տեառն մերոյ Յիսուսի Քրիստոսի, եւ ըստ աստուածպաշտութեան վարդապետութեանն[4949]. [4949] Օրինակ մի. Ողջամտութեան բա՛՛։
3 Իսկ եթէ մէկն այլ բան ուսուցանի եւ չանսայ մեր Տէր Յիսուս Քրիստոսի ողջամիտ խօսքերին եւ այն վարդապետութեանը, որ աստուածապաշտութեան համապատասխան է,
3 Եթէ մէկը ուրիշ կերպ բան սորվեցնէ ու մտիկ չընէ մեր Տէրոջը Յիսուս Քրիստոսին ողջամիտ խօսքերուն եւ այն վարդապետութեանը, որ աստուածպաշտութեան համաձայն է,
Իսկ եթէ ոք այլազգ ինչ ուսուցանիցէ, եւ ոչ անսայցէ ողջմտութեան բանից Տեառն մերոյ Յիսուսի Քրիստոսի, եւ ըստ աստուածպաշտութեան վարդապետութեանն:

6:3: Իսկ եթէ ոք ա՛յլազգ ինչ ուսուցանիցէ, եւ ո՛չ անսայցէ ողջմտութեան բանից Տեառն մերոյ Յիսուսի Քրիստոսի, եւ ըստ աստուածպաշտութեան վարդապետութեանն[4949].
[4949] Օրինակ մի. Ողջամտութեան բա՛՛։
3 Իսկ եթէ մէկն այլ բան ուսուցանի եւ չանսայ մեր Տէր Յիսուս Քրիստոսի ողջամիտ խօսքերին եւ այն վարդապետութեանը, որ աստուածապաշտութեան համապատասխան է,
3 Եթէ մէկը ուրիշ կերպ բան սորվեցնէ ու մտիկ չընէ մեր Տէրոջը Յիսուս Քրիստոսին ողջամիտ խօսքերուն եւ այն վարդապետութեանը, որ աստուածպաշտութեան համաձայն է,
zohrab-1805▾ eastern-1994▾ western am▾
6:33: Кто учит иному и не следует здравым словам Господа нашего Иисуса Христа и учению о благочестии,
6:3  εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσιν λόγοις, τοῖς τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, καὶ τῇ κατ᾽ εὐσέβειαν διδασκαλίᾳ,
6:3. εἴ (If) τις (a-one) ἑτεροδιδασκαλεῖ (it-different-teaching-speaketh-unto) καὶ (and) μὴ (lest) προσέρχεται ( it-cometh-toward ) ὑγιαίνουσι ( unto-healthing ) λόγοις, (unto-forthees,"τοῖς (unto-the-ones) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"καὶ (and) τῇ (unto-the-one) κατ' (down) εὐσέβειαν (to-a-goodly-revering-of) διδασκαλίᾳ, (unto-a-spoken-teaching-unto,"
6:3. si quis aliter docet et non adquiescit sanis sermonibus Domini nostri Iesu Christi et ei quae secundum pietatem est doctrinaeIf any man teach otherwise and consent not to the sound words of our Lord Jesus Christ and to that doctrine which is according to godliness,
3. If any man teacheth a different doctrine, and consenteth not to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
6:3. If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
6:3. If anyone teaches otherwise, and does not consent to the sound words of our Lord Jesus Christ, and to that doctrine which is in accord with piety,
If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness:

3: Кто учит иному и не следует здравым словам Господа нашего Иисуса Христа и учению о благочестии,
6:3  εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσιν λόγοις, τοῖς τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, καὶ τῇ κατ᾽ εὐσέβειαν διδασκαλίᾳ,
6:3. si quis aliter docet et non adquiescit sanis sermonibus Domini nostri Iesu Christi et ei quae secundum pietatem est doctrinae
If any man teach otherwise and consent not to the sound words of our Lord Jesus Christ and to that doctrine which is according to godliness,
6:3. If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
6:3. If anyone teaches otherwise, and does not consent to the sound words of our Lord Jesus Christ, and to that doctrine which is in accord with piety,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Есть люди, которые иначе себе представляют задачу христианства. Они думают, что Христос пришел изменить социально-экономические порядки жизни, дать богатство нищим. Но говорить так о христианстве - значит вовсе не понимать его. Отчего же иные высказывают подобные мысли? Оттого, что сошли с истинного пути и повредились умом. Здесь мы имеем ясное опровержение той мысли, будто бы христианство и социализм - одно и то же.
Adam Clarke: Commentary on the Bible - 1831
6:3: If any man teach otherwise - It appears that there were teachers of a different kind in the Church, a sort of religious levellers, who preached that the converted servant had as much right to the master's service as the master had to his. Teachers of this kind have been in vogue long since the days of Paul and Timothy.
And consent not to wholesome words - Ὑγιαινουσι λογοις Healing doctrines - doctrines which give nourishment and health to the soul, which is the true character of all the doctrines taught by our Lord Jesus Christ; doctrines which are according to godliness - securing as amply the honor and glory of God, as they do the peace, happiness, and final salvation of man.
All this may refer to the general tenor of the Gospel; and not to any thing said, or supposed to have been said, by our Lord, relative to the condition of slaves. With political questions, or questions relative to private rights, our Lord scarcely ever meddled; he taught all men to love one another; to respect each other's rights; to submit to each other; to show all fidelity; to be obedient, humble, and meek; and to know that his kingdom was not of this world.
Albert Barnes: Notes on the Bible - 1834
6:3: If any man teach otherwise - Any otherwise than that respect should be shown to masters; and that a more cheerful and ready service should be rendered because they were Christians. It is evidently implied here that some might be disposed to inculcate such views of religion as would produce discontent and a spirit of insubordination among those who were held to servitude. Who they were is not known, nor is it known what arguments they would employ to do it. It would seem probable that the arguments which would be employed would be such as these: that God made all people equal; that all had been redeemed by the same blood; that all true Christians were fellow-heirs of heaven; and that it was wrong to hold a Christian brother in bondage, etc. From undeniable principles it would seem that they drew the inference that slaves ought at once to assert their freedom; that they should refuse obedience to their masters; and that the tendency of their teaching was, instead of removing the evil by the gradual and silent influence of Christian principles, to produce discontent and insurrection. From some of the expressions here used by the apostle, as characteristic of these teachers, it would seem to be probable that these persons were Jews. They were people given to subtle disputations, and those who doted about questions and verbal disputes, and who were intent on gain, supposing that that which conduced to mere worldly prosperity was of course religion. These characteristics apply well to Jewish teachers.
And consent not to wholesome words - Words conducing to a healthful state of the church; that is, doctrines tending to produce order and a due observance of the proprieties of life; doctrines leading to contentment, and sober industry, and the patient endurance of evils.
Even the words of our Lord Jesus Christ - The doctrines of the Saviour - all of which tended to a quiet life, and to a patient endurance of wrongs.
And to the doctrine which is according to godliness - Which tends to produce piety or religion; that is, the doctrine which would be most favorable to an easy and rapid propagation of the gospel. The idea seems to be, that such a state of insubordination and discontent as they would produce, would be unfavorable to the promotion of religion. Who can doubt it?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: any: Ti1 1:3, Ti1 1:6; Rom 16:17; Gal 1:6, Gal 1:7
to wholesome: Ti1 1:10; Ti2 1:13, Ti2 4:3; Tit 1:9, Tit 2:1, Tit 2:2 *Gr: Pro 15:4; Tit 1:9, Tit 3:8
the words: Mat 22:21, Mat 28:20; Th1 4:1, Th1 4:2, Th1 4:8
the doctrine: Ti1 4:7, Ti1 4:8; Tit 1:1, Tit 2:11-14; Pe2 1:3-7
Geneva 1599
(5) If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
(5) He severely condemns and excommunicates or casts out of the Church as proud men, those who do not content themselves with Christ's doctrine, (that is to say, the doctrine of godliness) but weary both themselves and others, in vain questions (for all other things are vain), because they do not content themselves in Christ's doctrine. He condemns them as lying deceivers, because they savour or sound of nothing but vanity: as mad men, because they trouble themselves so much in matters of nothing: as evil plagues, because they cause great contentions, and corrupt men's minds and judgment. To be short, he condemns them as profane and wicked, because they abuse the precious name of godliness and religion, for the sake of wicked gain.
John Gill
If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see 2Pet 2:10
or teach another doctrine, from that of the Bible, of Christ and his apostles:
and consent not to wholesome words: such as the doctrines of the Gospel; they are food to the saints, milk for babes, and meat for strong men; they are sweet and savoury food to a spiritual taste; they are nourishing, and the means of a spiritual growth; they are salutary and healthful; they have no corruption, taint, or poison in them:
even the words of our Lord Jesus Christ; the doctrines which he preached when on each, who was anointed with the Spirit of God without measure, to preach the Gospel, and by whom all the doctrines of grace and truth came; or the doctrines relating to Christ, to his person, offices, grace, righteousness, sacrifice and satisfaction; to what he is, has done, does, and will do.
And to the doctrine which is according to godliness. The whole Gospel is the mystery of godliness; it is the truth that is after it, and it has a tendency to promote true godliness in heart and life: even such is the nature of the more distinguishing doctrines of it, which are charged with licentiousness; as the doctrine of eternal and personal election; for though it is not of works, but of grace, yet holiness is a means fixed in election, and an end secured by it; it is the source and spring of all real holiness; holiness of heart is an evidence of it to believers themselves; and holiness of life is an evidence of it to the world; nor can anything more powerfully engage men to it than the consideration that they are chosen of God to grace and glory. The covenant of grace, which is absolute and unconditional, provides for both internal and external holiness; and the promises of it, under the influence of grace, powerfully operate in the minds of believers, to the cleansing of them from all impurity of flesh and spirit, and to the perfecting of holiness in the fear of the Lord: and so the doctrines of free justification, by the righteousness of Christ, which does not make void the law, nor discourage good works; and of Christ's bearing the sins of his people, and making satisfaction for them, that they being dead to sin might live unto righteousness; and of redemption of them by the blood of Christ from sin, Satan, and the law, which is done that they might be a peculiar people, zealous of good works; and of the effectual calling of them, which is with an holy calling; and of their final perseverance in grace and holiness, are all of them doctrines according to godliness, and greatly encourage and promote it: now, whoever does not accede to these truths, and acquiesce in them, but differs from them, and teaches the reverse of them, he is a false teacher, and is all that the apostle says in the next words.
John Wesley
If any teach otherwise - Than strict practical holiness in all Its branches. And consent not to sound words - Literally, healthful words; words that have no taint of falsehood, or tendency to encourage sin. And the doctrine which is after godliness - Exquisitely contrived to answer all the ends, and secure every interest, of real piety.
Robert Jamieson, A. R. Fausset and David Brown
teach otherwise--than I desire thee to "teach" (Ti1 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, Ti1 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy.
consent not--Greek, "accede not to."
wholesome--"sound" (Ti1 1:10): opposed to the false teachers' words, unsound through profitless science and immorality.
words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.
6:46:4: այնպիսին հպարտացեա՛լ է, եւ ոչինչ ո՛չ գիտէ. այլ տապի՛ ՚ի խնդիրս եւ ՚ի բանս հակառակութեան. ուստի լինի նախա՛նձ, հե՛ռ, հայհոյութիւնք, կարծի՛ք չարեաց[4950], [4950] Ոմանք. Եւ ոչ ինչ գիտէ... ուստի լինին նա՛՛։ Ոմանք. ՚Ի խնդիր եւ ՚ի... հայհոյութիւն, հակառակութիւնք, կարծիք։
4 այդպիսին գոռոզամիտ է եւ ոչինչ չգիտէ, այլ բռնուած է հակառակութեան խօսքեր եւ խնդիրներ առաջացնելու հիւանդութեամբ, որոնցից առաջ են գալիս նախանձ, կռիւ, հայհոյութիւններ, չար կասկածներ, խարդախութիւններ
4 Այնպիսին հպարտացած է ու բան մը չի գիտեր, հապա վէճերով ու հակառակութիւններով ախտացած է. որոնցմէ կը յառաջանան նախանձ, կռիւ, հայհոյութիւններ, գէշ կասկածներ,
այնպիսին հպարտացեալ է եւ ոչինչ ոչ գիտէ, այլ տապի ի խնդիրս եւ ի բանս հակառակութեան. ուստի լինին նախանձ, հեռ, հայհոյութիւնք, կարծիք չարեաց:

6:4: այնպիսին հպարտացեա՛լ է, եւ ոչինչ ո՛չ գիտէ. այլ տապի՛ ՚ի խնդիրս եւ ՚ի բանս հակառակութեան. ուստի լինի նախա՛նձ, հե՛ռ, հայհոյութիւնք, կարծի՛ք չարեաց[4950],
[4950] Ոմանք. Եւ ոչ ինչ գիտէ... ուստի լինին նա՛՛։ Ոմանք. ՚Ի խնդիր եւ ՚ի... հայհոյութիւն, հակառակութիւնք, կարծիք։
4 այդպիսին գոռոզամիտ է եւ ոչինչ չգիտէ, այլ բռնուած է հակառակութեան խօսքեր եւ խնդիրներ առաջացնելու հիւանդութեամբ, որոնցից առաջ են գալիս նախանձ, կռիւ, հայհոյութիւններ, չար կասկածներ, խարդախութիւններ
4 Այնպիսին հպարտացած է ու բան մը չի գիտեր, հապա վէճերով ու հակառակութիւններով ախտացած է. որոնցմէ կը յառաջանան նախանձ, կռիւ, հայհոյութիւններ, գէշ կասկածներ,
zohrab-1805▾ eastern-1994▾ western am▾
6:44: тот горд, ничего не знает, но заражен [страстью] к состязаниям и словопрениям, от которых происходят зависть, распри, злоречия, лукавые подозрения.
6:4  τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί,
6:4. τετύφωται, (it-had-come-to-be-en-vapored,"μηδὲν (to-lest-moreover-one) ἐπιστάμενος , ( standing-upon ,"ἀλλὰ (other) νοσῶν (ailing-unto) περὶ (about) ζητήσεις (to-seekings) καὶ (and) λογομαχίας, (to-forthee-battlings-unto) ἐξ (out) ὧν ( of-which ) γίνεται ( it-becometh ) φθόνος, (an-envying,"ἔρις, (a-wrangling,"βλασφημίαι, (harmful-declarings-unto,"ὑπόνοιαι (considerings-under-unto) πονηραί , ( en-necessitated ,"
6:4. superbus nihil sciens sed languens circa quaestiones et pugnas verborum ex quibus oriuntur invidiae contentiones blasphemiae suspiciones malaeHe is proud, knowing nothing, but sick about questions and strifes of words; from which arise envies, contentions, blasphemies, evil suspicions,
4. he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings,
6:4. He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
6:4. then he is arrogant, knowing nothing, yet languishing amid the questions and quarrels of words. From these arise envy, contention, blasphemy, evil suspicions:
He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings:

4: тот горд, ничего не знает, но заражен [страстью] к состязаниям и словопрениям, от которых происходят зависть, распри, злоречия, лукавые подозрения.
6:4  τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί,
6:4. superbus nihil sciens sed languens circa quaestiones et pugnas verborum ex quibus oriuntur invidiae contentiones blasphemiae suspiciones malae
He is proud, knowing nothing, but sick about questions and strifes of words; from which arise envies, contentions, blasphemies, evil suspicions,
6:4. He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
6:4. then he is arrogant, knowing nothing, yet languishing amid the questions and quarrels of words. From these arise envy, contention, blasphemy, evil suspicions:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:4: He is proud - Τετυφωται· He is blown up, or inflated with a vain opinion of his own knowledge; whereas his knowledge is foolishness, for he knows nothing.
Doting about questions - He is sick, distempered, about these questions relative to the Mosaic law and the traditions of the elders; for it is most evident that the apostle has the Judaizing teachers in view, who were ever, in questions of theology, straining out a gnat, and swallowing a camel.
Strifes of words - Λογομαχιας· Logomachies; verbal contentions; splitting hairs; producing Hillel against Shammai, and Shammai against Hillel, relative to the particular mode in which the punctilios of some rites should be performed. In this sort of sublime nonsense the works of the Jewish rabbins abound.
Whereof cometh envy, strife, etc. - How little good have religious disputes ever done to mankind, or to the cause of truth! Most controversialists have succeeded in getting their own tempers soured, and in irritating their opponents. Indeed, truth seems rarely to be the object of their pursuit; they labor to accredit their own party by abusing and defaming others; from generals they often descend to particulars; and then personal abuse is the order of the day. Is it not strange that Christians either cannot or will not see this? Cannot any man support his own opinions, and give his own views of the religion of Christ, without abusing and calumniating his neighbor? I know not whether such controversialists should not be deemed disturbers of the public peace, and come under the notice of the civil magistrate. Should not all Christians know that the wrath of man worketh not the righteousness of the Lord?
Albert Barnes: Notes on the Bible - 1834
6:4: He is proud - That is, he is lifted up with his fancied superior acquaintance with the nature of religion. The Greek verb means, properly, "to smoke, to fume;" and then to be inflated, to "be conceited, etc." The idea is, that he has no proper knowledge of the nature of the gospel, and yet he values himself on a fancied superior acquaintance with its principles.
Knowing nothing - Margin, "a fool." That is, that he does not understand the nature of religion as he supposes he does. His views in regard to the relation of masters and servants, and to the bearing of religion on that relation, show that he does not understand the genius of Christianity. The apostle expresses this in strong language; by saying that he knows nothing; see the notes on Co1 8:2.
But doting - Margin, "sick." The Greek word - νοσέω noseō - means properly to be sick; then to languish, to pine after. The meaning here is, that such persons had a sickly or morbid desire for debates of this kind. They had not a sound and healthy state of mind on the subject of religion. They were like a sickly man, who has no desire for solid and healthful food, but for that which will gratify a diseased appetite. They desired not sound doctrine, but controversies about unimportant and unsubstantial matters - things that bore the same relation to important doctrines which the things that a sick man pines after do to substantial food.
Questions and strifes of words - The Jews abounded much in disputes of this sort, and it would seem probable that the persons here referred to were Jewish teachers; compare Ti1 1:6-7 notes, and Act 18:15 note.
Whereof cometh envy - The only fruit of which is to produce envy. That is, the appearance of superior knowledge; the boast of being profoundly acquainted with religion, and the show of an ability for subtle argumentation, would produce in a certain class envy. Envy is uneasiness, pain, mortification, or discontent, excited by another's prosperity, or by his superior knowledge or possessions; see the notes on Rom 1:29.
Strife - Or contentions with those who will not readily yield to their opinions.
Railings - Harsh and abusive language toward those who will not concede a point - a common effect of disputes, and more commonly of disputes about small and unimportant matters, than of these which are of magnitude. Such railings often attend disputes that arise out of nice and subtle distinctions.
Evil surmisings - Suspicions that they are led to hold their views, not by the love of the truth, but from sordid or worldly motives. Such suspicions are very apt to attend an angry debate of any kind. It might be expected especially to exist on such a question as the apostle refers to here - the relation of a master and a slave. It is always very hard to do justice to the motives of one who seems to us to be living in sin, or to believe it to be possible that he acts from right motives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: He: Ti1 1:7, Ti1 3:6; Pro 13:7, Pro 25:14, Pro 26:12; Act 8:9, Act 8:21-23; Rom 12:16; Co1 3:18; Co1 8:1, Co1 8:2; Gal 6:3; Col 2:18; Th2 2:4; Ti2 3:4; Pe2 2:12, Pe2 2:18; Jde 1:10, Jde 1:16; Rev 3:17
proud: or, a fool
doting: or, sick
about: Ti1 1:4; Ti2 2:23
words: Isa 58:4; Act 15:2; Rom 2:8, Rom 13:13, Rom 14:1; Co1 3:3, Co1 11:16, Co1 11:18; Co2 11:20; Gal 5:15, Gal 5:20, Gal 5:21, Gal 5:26; Phi 1:15, Phi 2:3, Phi 2:14; Tit 3:9; Jam 1:19, Jam 2:14-18; Jam 4:1, Jam 4:2, Jam 4:5, Jam 4:6; Pe1 2:1, Pe1 2:2
Geneva 1599
He is proud, knowing nothing, but doting about questions and (b) strifes of words, whereof cometh envy, strife, railings, evil surmisings,
(b) Strivings about words, and not about matter: and by words he means all those things which do not have substance in them, and by which we can reap no profit.
John Gill
He is proud,.... Or swelled and puffed up with a vain conceit of himself and his own notions, and treats with an haughty air the faithful ministers of the word. The doctrines of grace are of an humbling nature, especially when they are spiritually and experimentally understood and received; but notional knowledge, knowledge of natural things, and the doctrines of men, such as are of their own invention, fill the mind with pride and vanity:
knowing nothing; as he ought to know; not anything that is solid and substantial; nothing of the Gospel of Jesus Christ: he may have knowledge of natural and civil things, but not of spiritual ones; he may have collected a medley of knowledge together, but what will be of no real use either to himself or others:
but doting about questions and strifes of words: or he is "sick or diseased"; his mind is distempered; he is like one in a fever, that is delirious; his head is light and wild; his fancy is roving, and he talks of things he knows not what; his head runs upon "questions"; foolish and unlearned ones, about the law and works, and the necessity of them to justification and salvation; concerning genealogies, and other fruitless and unprofitable subjects:
and strifes of words; mere logomachies; contending and quarrelling more about words than things, which tend to no profit, but to the subverting and confounding of hearers. The ill effects of which are as follow:
whereof cometh envy: at the superior gifts and talents of others; at their success, and any little degree of honour and respect they have from others; which shows that such men, in whom this vice is a governing one, are carnal men, for this is a work of the flesh; and that they are destitute of charity, or the grace of love, which envieth not: also from hence comes
strife; contention, quarrelling; the peace and comfort of particular persons, and even of whole communities, are broken and destroyed hereby; for foolish and unlearned questions gender strifes, Ti2 2:24 which are very unbecoming the servants of the Lord, and very uncomfortable to the churches of Christ: yea, these also produce
railings; at one another, and especially at the faithful ministers of the Gospel; for when the false teachers cannot overcome them by Scripture and argument, they fall to railing and reviling of them: or entertain
evil surmises; groundless suspicions: or from hence follow, as the words may be rendered, "wicked opinions": concerning the being, perfections, purposes, and providence of God; concerning the person and offices of Christ; concerning the law and Gospel, grace and good works; and so the Syriac version renders it, "an evil opinion of the mind".
John Wesley
He is puffed up - Which is the cause of his not consenting to the doctrine which is after inward, practical religion. By this mark we may know them. Knowing nothing - As he ought to know. Sick of questions - Doatinglyy fond of dispute; an evil, but common, disease; especially where practice is forgotten. Such, indeed, contend earnestly for singular phrases, and favourite points of their own. Everything else, however, like the preaching of Christ and his apostles, is all "law," and "bondage," and "carnal reasoning." Strifes of words - Merely verbal controversies. Whereof cometh envy - Of the gifts and success of others. Contention - For the pre - eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves. Evil surmisings - It not being their way to think well of those that differ from themselves in opinion.
Robert Jamieson, A. R. Fausset and David Brown
He is proud--literally, "wrapt in smoke"; filled with the fumes of self-conceit (Ti1 3:6) while "knowing nothing," namely, of the doctrine which is according to godliness (Ti1 6:3), though arrogating pre-eminent knowledge (Ti1 1:7).
doting about--literally, "sick about"; the opposite of "wholesome" (Ti1 6:3). Truth is not the center about which his investigations move, but mere word-strifes.
questions--of controversy.
strifes of words--rather than about realities (Ti2 2:14). These stand with them instead of "godliness" and "wholesome words" (Ti1 6:3; Ti1 1:4; Tit 3:9).
evil surmisings--as to those who are of a different party from themselves.
6:56:5: խարդախութիւնք ապականելոց մտաց մարդկան, եւ օտարացելոց ՚ի ճշմարտութենէ անտի, որք շահավաճա՛ռ համարին զաստուածպաշտութիւնն. բայց դու՝ մերժեսջի՛ր յայնպիսեաց անտի[4951]։ բզ [4951] Ոմանք. Որ շահավա՛՛... զաստուածպաշտութիւն։
5 մտքով ապականուած եւ ճշմարտութիւնից հեռացած մարդկանց միջեւ, որոնք շահի աղբիւր են համարում աստուածապաշտութիւնը: Բայց դու այդպիսիներից հեռո՛ւ պահիր քեզ[14]:[14] 14. Յունարէնը չունի այս վերջին նախադասութիւնը:
5 Մտքով ապականած ու ճշմարտութենէն հեռացած մարդոց զրաբանութիւններ, որոնք աստուածպաշտութիւնը շահավաճառութիւն մը կը սեպեն. այնպիսիներէն մէկդի՛ կեցիր։
խարդախութիւնք ապականելոց մտաց մարդկան եւ օտարացելոց ի ճշմարտութենէ անտի, որք շահավաճառ համարին զաստուածպաշտութիւնն. բայց դու մերժեսջիր յայնպիսեաց անտի:

6:5: խարդախութիւնք ապականելոց մտաց մարդկան, եւ օտարացելոց ՚ի ճշմարտութենէ անտի, որք շահավաճա՛ռ համարին զաստուածպաշտութիւնն. բայց դու՝ մերժեսջի՛ր յայնպիսեաց անտի[4951]։ բզ
[4951] Ոմանք. Որ շահավա՛՛... զաստուածպաշտութիւն։
5 մտքով ապականուած եւ ճշմարտութիւնից հեռացած մարդկանց միջեւ, որոնք շահի աղբիւր են համարում աստուածապաշտութիւնը: Բայց դու այդպիսիներից հեռո՛ւ պահիր քեզ[14]:
[14] 14. Յունարէնը չունի այս վերջին նախադասութիւնը:
5 Մտքով ապականած ու ճշմարտութենէն հեռացած մարդոց զրաբանութիւններ, որոնք աստուածպաշտութիւնը շահավաճառութիւն մը կը սեպեն. այնպիսիներէն մէկդի՛ կեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: Пустые споры между людьми поврежденного ума, чуждыми истины, которые думают, будто благочестие служит для прибытка. Удаляйся от таких.
6:5  διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν.
6:5. διαπαρατριβαὶ (rubbings-beside-through) διεφθαρμένων ( of-having-had-come-to-be-degraded-through ) ἀνθρώπων (of-mankinds) τὸν (to-the-one) νοῦν (to-a-mind) καὶ (and) ἀπεστερημένων ( of-having-had-come-to-be-stabled-off-unto ) τῆς (of-the-one) ἀληθείας, (of-an-un-secluding-of," νομιζόντων ( of-parceleeing-to ) πορισμὸν (to-a-deriving-of) εἶναι (to-be) τὴν (to-the-one) εὐσέβειαν. (to-a-goodly-revering-of)
6:5. conflictationes hominum mente corruptorum et qui veritate privati sunt existimantium quaestum esse pietatemConflicts of men corrupted in mind and who are destitute of the truth, supposing gain to be godliness.
5. wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain.
6:5. Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
6:5. the conflicts of men who have been corrupted in mind and deprived of truth, who consider profit to be piety.
Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself:

5: Пустые споры между людьми поврежденного ума, чуждыми истины, которые думают, будто благочестие служит для прибытка. Удаляйся от таких.
6:5  διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν.
6:5. conflictationes hominum mente corruptorum et qui veritate privati sunt existimantium quaestum esse pietatem
Conflicts of men corrupted in mind and who are destitute of the truth, supposing gain to be godliness.
6:5. Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
6:5. the conflicts of men who have been corrupted in mind and deprived of truth, who consider profit to be piety.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:5: Perverse disputings of men of corrupt minds - Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbor as thyself. Where, therefore, the love of God and man does not prevail, there there is no religion. Such corrupt disputers are as destitute of the truth as they are of love to God and man.
Supposing that gain is godliness - Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced; and having no respect to another world.
From such withdraw thyself - Have no religions fellowship with such people. But this clause is wanting in AD*FG, some others, the Coptic, Sahidic, Ethiopic, Vulgate, and Itala, one copy excepted. It is probably spurious.
Albert Barnes: Notes on the Bible - 1834
6:5: Perverse disputings - Margin, "gallings one of another." In regard to the correct reading of this passage, see Bib. Repository, vol. iii. pp. 61, 62. The word which is here used in the Received Text - παραδιατρίβη paradiatribē - occurs nowhere else in the New Testament. It properly means "mis-employment;" then "idle occupation." (Robinson's Lexicon) The verb from which this is derived means to "rub in pieces, to wear away;" and hence the word here used refers to what was a mere "wearing away" of time. The idea is that of employments that merely consumed time without any advantage. The notion of contention or dispute is not necessarily implied in this passage, but the allusion is to inquiries or discussions that were of no practical value, but; were a mere consumption of time; compare Koppe on the passage. The reading in the margin is derived from the common usage of the verb "to rub," and hence our translators attached the idea of "rubbing against" each other, or of "galling" each other, as by rubbing. This is not, however, the idea in the Greek word. The phrase "idle employments" would better suit the meaning of the Greek than either of the phrases which our translators have employed.
Of men of corrupt minds - That is, of wicked hearts.
And destitute of the truth - Not knowing the truth; or not having just views of truth. They show that they have no correct acquaintance with the Christian system.
Supposing that gain is godliness - That that which contributes to an increase of property is of course true religion; or that it is proper to infer that any course which contributes to worldly prosperity must be sanctioned by religion. They judge of the consistency of any course with religion by its tendency to promote outward prosperity. This they have exalted into a maxim, and this they make the essential thing in religion. But how could any man do this? And what connection would this have with the subject under consideration - the kind of instruction that was to be given to servants? The meaning of the maxim seems to be, that religion must necessarily promote prosperity by its promoting temperance, and industry, and length of days; and that since this was the case, it was fair to infer that anything which would not do this could not be consistent with religion. They adopted it, therefore, as a general rule of judging, and one in entire accordance with the wishes of their own hearts, that any course of life that would not do this must be contrary to the true spirit of religion. This maxim, it would seem, they applied to the relation of the slave and his master, and as the tendency of the system was always to keep the servant poor and in an humble condition, they seem to have inferred that the relation was contrary to Christianity, and hence to have excited the servant to disaffection. In their reasoning they were not far out of the way, for it is fair to infer that a system that tends to produce uniform poverty, and to perpetuate a degraded condition in society, is contrary to the genius of Christianity. They were wrong:
(1) in making this a general maxim by which to judge of everything in religion; and,
(2) in so applying it as to produce insubordination and discontent in the minds of servants toward their masters; and,
(3) in supposing that everything which produced gain was consistent with religion, or that they could infallibly judge of the moral quality of any course of life by its contributing to outward prosperity. Religion will uniformly lead to that which conduces to prosperity, but it does not follow that every way of making money is therefore a part of piety. It is possible, also, that in some way they hoped for "gain" to themselves by inculcating those principles. It may be remarked here, that this is not an uncommon maxim practically among people - that "gain is godliness." The whole object of life with them is to make money; the rule by which they judge of everything is by its tendency to produce gain; and their whole religion may be summed up in this, that they live for gain. Wealth is the real object of pursuit; but it is often with them cloaked under the pretence of piety. They have no more religion than they suppose will contribute to this object; they judge of the nature and value of every maxim by its tendency to make people prosperous in their worldly business; they have as much as they suppose will promote their pecuniary interest, and they sacrifice every principle of religion which they suppose would conflict with their earthly advancement.
From such withdraw thyself - That is, have no communion or fellowship with them. Do not recognize them as religious teachers; do not countenance their views. Timothy was, in no way, to show that he regarded them as inculcating truth, or to patronize their doctrines. From such people, as having any claim to the character of Christians, every man should withdraw with feelings of unutterable pity and loathing. This passage Ti1 6:1-5 is often appealed to by the advocates and apologists for slavery, to prove that Christianity countenances that institution, and that no direct attempt should be made by the ministers of the gospel, or other Christians, to show the evil of the institution, and to promote its abolition, and to prove that we have no right to interfere in any way with what pertains to these "domestic relations." It is of importance, therefore, in view of the exposition which has been given of the words and phrases in the passage, to sum up the truths which it inculcates. From it, therefore, the following lessons may be derived:
(1) That those who are slaves, and who have been converted to Christianity, should not be indolent or disorderly. If their masters are Christians, they should treat them with respect, and all the more because they are fellow-heirs of the grace of life. If they are not Christians, they should yet show the nature of religion on themselves, and bear the evils of their condition with patience - showing how religion teaches them to endure wrong. In either case, they are to be quiet, industrious, kind, meek, respectful. This Christianity everywhere enjoins while the relation continues, At the same time, however, it does not forbid the slave earnestly to desire his freedom, or to use all proper measures to obtain it; see Co1 7:21.
(2) that the ministers of religion should not labor to produce a spirit of discontent among slaves, or excite them to rise upon their masters. This passage would undoubtedly forbid all such interference, and all agencies or embassies sent among slaves themselves to inflame their minds against their masters, in view of their wrongs; to put arms into their hands; or to induce them to form combinations for purposes of insurrection. It is not so much in the true spirit of Christianity to go to those who are wronged, as to those who do the wrong. The primary message in such cases is to the latter; and when it does go to the former, it is to teach them to be patient under their wrongs, to evince the Christian spirit there, and to make use only of those means which are consistent with the gospel to free themselves from the evils under which they suffer. At the same time, nothing in this passage, or in any other part of the New Testament, forbids us to go to the master himself, and to show him the evil of the system, and to enjoin upon him to let the oppressed go free.
Nothing in this passage can be reasonably construed as teaching that an appeal of the most earnest and urgent kind may not be made to him; or that the wrongs of the system may not be fully set before him, or that any man or set of men may not lawfully lift up in his hearing a loud and earnest voice in favor of the freedom of all. And in like manner there is nothing which makes it improper that the slave himself should be put fully in possession of that gospel which will apprize him of his rights as a man, and as redeemed by the blood of Jesus. Every human being, whether held in bondage or not, has a right to be made acquainted with all the provisions and truths of that gospel, nor has any man or class of men a right to withhold such knowledge from him. No system of things can be right which contemplates that that gospel shall be withheld, or under which it is necessary to withhold it in order to the perpetuity of the system.
(3) the passage teaches that it is possible that a man who is a slaveholder may become a Christian. But it does not teach that, though he may become a Christian while he is a slaveholder, that it is proper for him to continue this relation after he becomes such. It does not teach that a man can be a Christian and yet go into the business of buying and selling slaves. It does not teach that a man can be a Christian and continue to hold others in bondage, whatever may be true on that point. It does not teach that he ought to be considered as maintaining a "good standing" in the church, if he continues to be a slaveholder; and whatever may be the truth on these points, this passage should not be adduced as demonstrating them. It settles one point only in regard to these questions - that a case was supposable in which a slave had a Christian master. It settles the duty of the slave in such a case; it says nothing about the duty of the master.
(4) this passage does not teach that slavery is either a good thing, or a just thing, a desirable relation in life, or an institution that God wishes to be perpetuated on the earth. The injunctions to slaves to be patient, meek, industrious, and respectful, no more demonstrate this, than the command to subjects to be obedient to the laws proves that God regarded the government of Nero as such an administration as he wished to be perpetuated on the earth. To exhort a slave to manifest a Christian spirit under his oppressions and wrongs, is not to justify the system that does him wrong, nor does it prohibit us from showing to masters that the system is contrary to the gospel, and that it ought to be abandoned.
(5) this passage, therefore, furnishes no real support for slavery. It can no more be adduced in favor of it than any exhortation to those who are oppressed, or in any degrading situation in life, to be patient, proves that the system which oppresses and degrades them, is a good one. Nor does the fact that a man might be converted who was a slaveholder, and might be spoken of as a πιστός pistos, or believer, prove that it would be right and desirable that he should continue that relation, anymore than the fact that Saul of Tarsus became a Christian when engaged in persecution, proves that it would have been right for him to continue in that business, or than the conversion of the Ephesians who "used curious arts" Act 19:19, proved that it would have been proper for them to continue in that employment. People who are doing wrong are converted in order to turn them from that course of life, not to justify them in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: Perverse: etc. or, Gallings one of another, Ti1 1:6; Co1 11:16
men: Mat 7:17-20, Mat 12:33; Joh 3:19-21; Eph 4:17-19; Th2 2:8-11; Ti2 3:8; Tit 1:15, Tit 1:16; Heb 3:12, Heb 3:13; Jo2 1:8-10
supposing: Ti1 6:6, Ti1 3:3, Ti1 3:8; Kg2 5:20-27; Isa 56:11; Jer 6:13, Jer 8:10; Eze 33:31; Mat 21:13; Mat 23:14; Act 8:18-20, Act 19:24-28; Tit 1:11; Pe2 2:3, Pe2 2:15; Jde 1:11; Rev 18:3, Rev 18:13
from: Rom 16:17, Rom 16:18; Th2 3:6; Ti2 3:5
Geneva 1599
Perverse (c) disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
(c) Such as we see in those shameless schools of popery, which are nothing else but vain babbling and foolish talking.
John Gill
Perverse disputings of men of corrupt minds,.... Who being corrupt in their principles, and corrupters of the word of God, dispute in a very froward and perverse way, rubbing and galling one another, and so provoke, to wrath and anger, and, every evil work:
and destitute of the truth of Christ, who is the truth, knowing nothing of him spiritually and savingly; and of the Gospel, the word of truth; and also of the truth of grace, being carnal, sensual, and having not the Spirit of God.
Supposing that gain is godliness; such were Simon Magus and his followers, and other false teachers, who made merchandise of men, looked everyone for his gain from his quarter, and acted as if there was nothing in religion but worldly profit and gain; these served themselves, their own bellies, and selfish interests, and not the Lord Jesus Christ. Wherefore the apostle gives the following advice to Timothy, and through him to all ministers and churches,
from such withdraw thyself: do not come near them; have nothing to do with them; do not lay hands on them, or admit them into the ministry; do not suffer them to preach, or encourage them by hearing them: if in the church, cast them out; have communion with them, neither in a civil nor in a religious way; avoid all conversation with them. The Vulgate Latin and Ethiopic versions omit this clause; it is wanting in the Alexandrian copy, and in Beza's Claromontane Exemplar, but is in other copies.
John Wesley
Supposing that gain is godliness - Thinking the best religion is the getting of money: a far more common case than is usually supposed.
Robert Jamieson, A. R. Fausset and David Brown
Perverse disputings--useless disputings. The oldest manuscripts read, "lasting contests" [WIESINGER]; "incessant collisions" [ALFORD]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.
corrupt minds--Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (Ti1 6:4; Ti2 3:8; Tit 1:15).
destitute of the truth-- (Tit 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [WIESINGER].
supposing, &c.--The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.
from such withdraw thyself--omitted in the oldest manuscripts. The connection with Ti1 6:6 favors the omission of these words, which interrupt the connection.
6:66:6: Այլ շահավաճա՛ռ մեծ աստուածպաշտութիւնն է՝ բաւականութեա՛մբ հանդերձ։
6 Իրօք, աստուածապաշտութիւնը շահի մեծ աղբիւր է նրանց համար, ովքեր գոհ են իրենց վիճակից.
6 Սակայն աստուածպաշտութիւնը գոհունակութիւնով մէկտեղ մեծ շահավաճառութիւն մըն է։
Այլ շահավաճառ մեծ աստուածպաշտութիւնն է բաւականութեամբ հանդերձ:

6:6: Այլ շահավաճա՛ռ մեծ աստուածպաշտութիւնն է՝ բաւականութեա՛մբ հանդերձ։
6 Իրօք, աստուածապաշտութիւնը շահի մեծ աղբիւր է նրանց համար, ովքեր գոհ են իրենց վիճակից.
6 Սակայն աստուածպաշտութիւնը գոհունակութիւնով մէկտեղ մեծ շահավաճառութիւն մըն է։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: Великое приобретение--быть благочестивым и довольным.
6:6  ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας·
6:6. ἔστιν (It-be) δὲ (moreover) πορισμὸς (a-deriving-of) μέγας (great) ἡ (the-one) εὐσέβεια (a-goodly-revering-of) μετὰ (with) αὐταρκείας: (of-a-self-sufficing-of)
6:6. est autem quaestus magnus pietas cum sufficientiaBut godliness with contentment is great gain.
6. But godliness with contentment is great gain:
6:6. But godliness with contentment is great gain.
6:6. But piety with sufficiency is great gain.
But godliness with contentment is great gain:

6: Великое приобретение--быть благочестивым и довольным.
6:6  ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας·
6:6. est autem quaestus magnus pietas cum sufficientia
But godliness with contentment is great gain.
6:6. But godliness with contentment is great gain.
6:6. But piety with sufficiency is great gain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Нет, христианство хочет сделать людей благочестивыми и довольными своим положением (ср. Мф. VI:33). И в самом деле, как мы не принесли с собою в земную жизнь ничего - никакого имущества, так и не возьмем ничего с собою, умирая. К чему же чрезмерно интересоваться приобретением того, что имеет только временное значение? Довольно с нас, если мы будем иметь только самое необходимое для существования.

Пища и одежда - символы всего потребного для существования.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Excellence of Contentment; Evil of Covetousness.A. D. 64.
6 But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content. 9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. 12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,

I. Takes occasion to show the excellency of contentment and the evil of covetousness.

1. The excellency of contentment, v. 6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.

(1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Ps. xxxvii. 16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phil. iv. 11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.

(2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, v. 7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Eccl. v. 15, 16.

(3.) Hence he infers, having food and raiment, let us be therewith content, v. 8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Prov. xxx. 8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jud. xviii. 24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.

2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, v. 9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,

(1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, &c. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.

(2.) The apostle affirms that the love of money is the root of all evil, v. 10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, 2 Tim. iv. 10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.

II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness--patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, 2 Cor. x. 3, 4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev. iii. 11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.
Adam Clarke: Commentary on the Bible - 1831
6:6: But godliness with contentment is great gain - The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, αυταρκεια, signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See Ti1 6:7. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and not burden life, he has what God calls great gain, an abundant portion.
It requires but little of this world's goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest.
Albert Barnes: Notes on the Bible - 1834
6:6: But godliness - Piety; religion. The meaning is, that real religion should be regarded as the greatest and most valuable acquisition. "With contentment." This word, as now used, refers to a state of mind; a calm and satisfied feeling; a freedom from murmuring and complaining. The idea is, that "piety, connected with a contented mind - or a mind acquiescing in the allotments of life - is to be regarded as the real gain." Tyndale gives substantially the same interpretation: "Godliness is great riches, if a man be content with that he hath" Coverdale: "Howbeit, it is of great advantage, who is so godly, and holdeth him content with that he hath." The word which is used here - αὐτάρκεια autarkeia - means, properly, "self-sufficency," and is used here, in a good sense, to denote a mind satisfied with its lot. If there be true religion, united with its proper accompaniment, peace of mind, it is to be regarded as the true riches. The object of the apostle seems to be, to rebuke those who supposed that property constituted everything that was worth living for. He tells them, therefore, that the true gain, the real riches which we ought to seek, is religion, with a contented mind. This does more to promote happiness than wealth can ever do, and this is what should be regarded as the great object of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: godliness: Ti1 4:8; Psa 37:16, Psa 84:11; Pro 3:13-18, Pro 8:18-21, Pro 15:16, Pro 16:8; Mat 6:32, Mat 6:33; Luk 12:31, Luk 12:32; Rom 5:3-5, Rom 8:28; Co2 4:17, Co2 4:18, Co2 5:1; Phi 1:21; Heb 13:5
contentment: Ti1 6:8; Exo 2:21; Luk 3:14; Phi 4:11-13
Geneva 1599
(6) But godliness with contentment is great gain.
(6) He properly dismisses the name of gain and lucre, confessing that godliness is great gain, but in a far different manner, that is, because it brings true sufficiency.
John Gill
But godliness with contentment is great gain. By "godliness" is not meant any particular grace, but all the graces of the Spirit of God; as faith, hope, love, fear, &c. the whole of internal religion, as it shows itself in outward worship, and in all acts of holiness of life and conversation; and which the doctrine that is according to godliness teaches and engages to; and this is gain, very great gain indeed. A man possessed of true godliness is a gaining, thriving, man: such as are godly, or truly gracious, they are come into good and happy circumstances, and are possessor of the true, solid, satisfying, durable, and unsearchable riches of grace; all their debts are paid, they are richly clothed, and deliciously fed, and are in a good family, even the household of God, who before were in debt, arrayed in rags, were in a starving condition, and strangers and foreigners; yea, they are heirs of God, joint heirs with Christ, and have both a right and a meetness for the heavenly inheritance; they are now made kings and priests to God, and, in the present state of things, have God to be their portion, and exceeding great reward; they have an interest in Christ, and in all spiritual blessings in him, and have the Spirit as the earnest of their future inheritance; they are rich in faith, and in good works; their souls, which were lost, are gained, and shall be saved with an everlasting salvation; and ere long they will be possessed of all the riches of glory, signified by a house not made with hands, a city which has foundations, whose builder and maker is God, an incorruptible inheritance, and a kingdom and glory: how great is the gain of godliness! And what adds to this gain, and now goes along with it, is "contentment"; for this is not to be considered as the condition of godliness being great gain, as if it was not so without it; but as the effect of godliness, what that produces, and as a part of its gain. The word here used signifies "sufficiency"; and so it is rendered in the Vulgate Latin version: it designs a competency of the good things of this life; and what that is, is expressed in Ti1 6:8 and such God gives to them that fear him, his godly ones, who shall lack no good thing convenient for them; for godliness has the promise of this life, as well as of that which is to come; and God does give to such all things pertaining to life and godliness, even all things richly to enjoy. The word indeed properly signifies "self-sufficiency", which in its strict sense, only belongs to God, who is "El-Shaddai", God all-sufficient and self-sufficient; but here it intends such a sufficiency as a man himself judges to be so; for this phrase does not so much design the thing itself, which is a sufficiency, as the opinion, the sense which the godly man has of it, who himself judges it, as Jacob did, to be enough; and such a man is content with what he has, and thankful for it, submits quietly to the will of God, and patiently bears every adverse providence: and this is now the fruit and effect of godliness, or true grace, and is a considerable part of that gain which godliness brings with it; and such a man is a happy man indeed, let his circumstances be what they will. The Jews have a saying (n), that
"he is a rich man whose spirit rests in, or is contented with his riches;''
that is, as the gloss explains it.
"who rejoices in his portion, be it little or much: thus, though godliness is not gain, nor gain godliness, in the sense of the false teachers, yet is it true gain in a spiritual sense.''
(n) T. Bab. Sabbat, fol. 25. 2.
John Wesley
But godliness with content - The inseparable companion of true, vital religion. Is great gain - Brings unspeakable profit in time, as well as eternity.
Robert Jamieson, A. R. Fausset and David Brown
But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (Th1 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. WIESINGER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (Ti1 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen CICERO [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [WIESINGER]. The Greek for contentment is translated "sufficiency" (2Cor 9:8). But the adjective (Phil 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [CALVIN] (1Ki. 17:1-16; Ps 37:19; Is 33:6, Is 33:16; Jer 37:21).
6:76:7: Զի ո՛չ բերաք ինչ յաշխարհս, եւ ո՛չ տանել ինչ կարասցուք[4952]։ [4952] Ոմանք. Զի ոչինչ բերաք յաշխարհ։
7 որովհետեւ ոչինչ չբերեցինք աշխարհ, ոչ էլ պիտի կարողանանք տանել:
7 Վասն զի բան մը չբերինք աշխարհ ու յայտնի է որ չենք կրնար անկէ բան մը տանիլ։
Զի ոչ բերաք ինչ յաշխարհս, [17]եւ ոչ`` տանել ինչ կարասցուք:

6:7: Զի ո՛չ բերաք ինչ յաշխարհս, եւ ո՛չ տանել ինչ կարասցուք[4952]։
[4952] Ոմանք. Զի ոչինչ բերաք յաշխարհ։
7 որովհետեւ ոչինչ չբերեցինք աշխարհ, ոչ էլ պիտի կարողանանք տանել:
7 Վասն զի բան մը չբերինք աշխարհ ու յայտնի է որ չենք կրնար անկէ բան մը տանիլ։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: Ибо мы ничего не принесли в мир; явно, что ничего не можем и вынести [из него].
6:7  οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα·
6:7. οὐδὲν (to-not-moreover-one) γὰρ (therefore) εἰσηνέγκαμεν (we-beared-into) εἰς (into) τὸν (to-the-one) κόσμον, (to-a-configuration,"ὅτι (to-which-a-one) οὐδὲ (not-moreover) ἐξενεγκεῖν (to-have-had-beared-out) τι (to-a-one) δυνάμεθα : ( we-able )
6:7. nihil enim intulimus in mundum haut dubium quia nec auferre quid possumusFor we brought nothing into this world: and certainly we can carry nothing out.
7. for we brought nothing into the world, for neither can we carry anything out;
6:7. For we brought nothing into [this] world, [and it is] certain we can carry nothing out.
6:7. For we brought nothing into this world, and there is no doubt that we can take nothing away.
For we brought nothing into [this] world, [and it is] certain we can carry nothing out:

7: Ибо мы ничего не принесли в мир; явно, что ничего не можем и вынести [из него].
6:7  οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα·
6:7. nihil enim intulimus in mundum haut dubium quia nec auferre quid possumus
For we brought nothing into this world: and certainly we can carry nothing out.
6:7. For we brought nothing into [this] world, [and it is] certain we can carry nothing out.
6:7. For we brought nothing into this world, and there is no doubt that we can take nothing away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: We brought nothing into this world - There are some sayings in Seneca which are almost verbatim with this of St. Paul: Nemo nascitur dives; quisquis exit in lucem jussus est lacte et panno esse contentus; Epist. xx, "No man is born rich; every one that comes into the world is commanded to be content with food and raiment." Excutit natura redeuntem, sicut intrantem; non licet plus auferre, quam intuleris; Epist., cap. ii. "Nature, in returning, shakes off all incumbrances as in entering; thou canst not carry back more than thou broughtest in." Seneca and St. Paul were contemporary; but all the Greek and Latin poets, and especially the stoic philosophers, are full of such sentiments. It is a self-evident truth; relative to it there can be no controversy.
Albert Barnes: Notes on the Bible - 1834
6:7: For we brought nothing into this world ... - A sentiment very similar to this occurs in Job 1:21 - and it would seem probable that the apostle had that passage in his eye; see the notes on that passage. Numerous expressions of this kind occur in the classic writers; see Wetstein, in loc., and Pricaeus, in loc. in the Critici Sacri. Of the truth of what is here said, there can be nothing more obvious. It is apparent to all. We bring no property with us into the world - no clothing, no jewels, no gold - and it is equally clear that we can take nothing with us when we leave the earth. Our coming into the world introduces no additional property to that which the race before possessed, and our going from the world removes none that we may have helped the race to accumulate. This is said by the apostle as an obvious reason why we should be contented if our actual needs are supplied - for this is really all that we need, and all that the world is toiling for.
We can carry nothing out - compare Psa 49:17. "For when he - the rich man - dieth, he shall carry nothing away; his glory shall not descend after him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: we brought: Job 1:21; Pro 27:24; Ecc 5:15, Ecc 5:16
certain: Psa 49:17; Luk 12:20, Luk 12:21, Luk 16:22, Luk 16:23
Geneva 1599
(7) For we brought nothing into [this] world, [and it is] certain we can carry nothing out.
(7) He mocks the folly of those who do so greedily hunger after frail things, who can in no way be satisfied, and yet nonetheless cannot enjoy their excess.
John Gill
For we brought nothing into this world,.... Which is a reason both clearly showing that godliness is great gain, since those who have it brought nothing into the world with them but sin, and yet are now in such happy circumstances as before described; and that godly persons should be content with what they have, even of worldly things, seeing they are so much more than they had when they came into the world, into which they came naked; and which should be a quieting consideration under the most stripping providences; see Job 1:21
and it is certain we can carry nothing out: as men come into the world, so will they go out of it; nor will they need their worldly substance after death, any more than they did before they were born; and what they now have, and use not, will then be lost to them, whatever gain it may be to others: wherefore it becomes them cheerfully to use what they have, and be content therewith; see Eccles 5:15. The Jews have a saying like this (o), that
"as a man comes (into the world), "simply" or "nakedly", so he goes out in like manner.''
(o) Bereshit Rabba, sect. 42. fol. 36. 3.
John Wesley
Neither can we carry anything out - To what purpose, then, do we heap together so many things? O, give me one thing, - a safe and ready passage to my own country!
Robert Jamieson, A. R. Fausset and David Brown
For--confirming the reasonableness of "contentment."
and it is certain--Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job 1:21; Eccles 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mt 6:25).
6:86:8: Այլ ունիմք կերակուր եւ հանդերձս, եւ այնո՛ւ շատասցուք։
8 Այլ ունենք կերակուր եւ հանդերձներ ու դրանցով էլ բաւականանք:
8 Հապա կերակուր ու հանդերձ ունենալով՝ անոնցմով բաւականանանք։
Այլ ունիմք կերակուր եւ հանդերձս, եւ այնու շատասցուք:

6:8: Այլ ունիմք կերակուր եւ հանդերձս, եւ այնո՛ւ շատասցուք։
8 Այլ ունենք կերակուր եւ հանդերձներ ու դրանցով էլ բաւականանք:
8 Հապա կերակուր ու հանդերձ ունենալով՝ անոնցմով բաւականանանք։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: Имея пропитание и одежду, будем довольны тем.
6:8  ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα.
6:8. ἔχοντες ( holding ) δὲ (moreover) διατροφὰς (to-nourishings-through) καὶ (and) σκεπάσματα, (to-coverings-to,"τούτοις (unto-the-ones-these) ἀρκεσθησόμεθα. (we-shall-be-sufficed-unto)
6:8. habentes autem alimenta et quibus tegamur his contenti sumusBut having food and wherewith to be covered, with these we are content.
8. but having food and covering we shall be therewith content.
6:8. And having food and raiment let us be therewith content.
6:8. But, having nourishment and some kind of covering, we should be content with these.
And having food and raiment let us be therewith content:

8: Имея пропитание и одежду, будем довольны тем.
6:8  ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα.
6:8. habentes autem alimenta et quibus tegamur his contenti sumus
But having food and wherewith to be covered, with these we are content.
6:8. And having food and raiment let us be therewith content.
6:8. But, having nourishment and some kind of covering, we should be content with these.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:8: Having food and raiment, let us be therewith content - Αρκεσθησομεθα· Let us consider this a competency. And it is evident that the apostle considers this a competency, and by these words explains what he said Ti1 6:6.
The word ακεπασματα, which we translate raiment, signifies covering in general; and here means house or lodging, as well as clothing.
Albert Barnes: Notes on the Bible - 1834
6:8: And having food and raiment - Food and raiment, here, seem to be used to denote supplies for our needs in general. It is not uncommon to denote the whole by a part, and, as these are the principal things which we really need, and without which life could not be sustained, the apostle uses the phrase to denote all that is really necessary for us. We cannot suppose that he would forbid a desire of a comfortable habitation, or of the means of knowledge, or of conveniences for worshipping God, etc. The idea is, that having those flyings which meet the actual necessities of our nature, and save us from distress, we should not strive after "uncertain riches," or make wealth the object of our anxious pursuit; compare notes on Phi 4:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Gen 28:20, Gen 48:15; Deu 2:7, Deu 8:3, Deu 8:4; Pro 27:23-27, Pro 30:8, Pro 30:9; Ecc 2:24-26; Ecc 3:12, Ecc 3:13; Mat 6:11, Mat 6:25-33; Heb 13:5, Heb 13:6
John Gill
And having food and raiment,.... "Food" includes all things necessary to be ate and drank, of which there is a great variety, and is here expressed in the plural number; and "raiment" every necessary covering, as the word used signifies, and includes an habitation, which is a cover and shelter from the inclementencies of the weather. And now having all these comforts and necessaries of life, food to eat, and drink to extinguish thirst and refresh, raiment to put on, and a house to dwell in,
let us be therewith content: there is very good reason why the saints should be content; since more than these things cannot be enjoyed; and these they have with a blessing, and as a fruit and token of the love of God to them; these were all that Jacob desired, Agur petitioned for, and Christ directs his disciples daily to pray for; and which to have, is to have enough, a proper sufficiency and competency: the words may be rendered, "we shall be content with them"; which the apostle could say for himself, Timothy, and others, who had been content, even when they wanted these things. The Vulgate Latin and Ethiopic versions read, "we are content"; and the Syriac version, "food and raiment are sufficient for us"; and so the apostle sets himself, and others, as examples of contentment to be imitated and followed.
John Wesley
Covering - That is, raiment and an house to cover us. This is all that a Christian needs, and all that his religion allows him to desire.
Robert Jamieson, A. R. Fausset and David Brown
And--Greek, "But." In contrast to the greedy gain-seekers (Ti1 6:5).
having--so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [ALFORD]). It is implied that we, as believers, shall have this (Is 23:16).
raiment--Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
let us be therewith content--literally, "we shall be sufficiently provided"; "we shall be sufficed" [ALFORD].
6:96:9: Իսկ որք կամինն մեծանալ՝ անկանին ՚ի փորձութիւն, եւ յորոգա՛յթ, եւ ՚ի բազում ցանկութիւնս անմիտս եւ վնասակարս. որք ընկղմեն զմարդիկ ՚ի սատակո՛ւմն եւ ՚ի կորուստ[4953]։ [4953] Ոմանք. Որ կամին մեծանալ։
9 Իսկ ովքեր հարստանալ են ուզում, ընկնում են փորձութեան, որոգայթի եւ բազում անմիտ ու վնասակար ցանկութիւնների մէջ, որոնք ընկղմում-տանում են մարդկանց դէպի կործանում եւ դէպի կորուստ,
9 Բայց անոնք որ հարստանալ կ’ուզեն, կ’իյնան փորձութեան ու որոգայթի եւ շատ յիմարական ու վնասակար ցանկութիւններու մէջ, որոնք աւերումի կամ կործանումի մէջ կ’ընկղմեն մարդիկ։
Իսկ որք կամինն մեծանալ` անկանին ի փորձութիւն եւ յորոգայթ եւ ի բազում ցանկութիւնս անմիտս եւ վնասակարս, որք ընկղմեն զմարդիկ ի սատակումն եւ ի կորուստ:

6:9: Իսկ որք կամինն մեծանալ՝ անկանին ՚ի փորձութիւն, եւ յորոգա՛յթ, եւ ՚ի բազում ցանկութիւնս անմիտս եւ վնասակարս. որք ընկղմեն զմարդիկ ՚ի սատակո՛ւմն եւ ՚ի կորուստ[4953]։
[4953] Ոմանք. Որ կամին մեծանալ։
9 Իսկ ովքեր հարստանալ են ուզում, ընկնում են փորձութեան, որոգայթի եւ բազում անմիտ ու վնասակար ցանկութիւնների մէջ, որոնք ընկղմում-տանում են մարդկանց դէպի կործանում եւ դէպի կորուստ,
9 Բայց անոնք որ հարստանալ կ’ուզեն, կ’իյնան փորձութեան ու որոգայթի եւ շատ յիմարական ու վնասակար ցանկութիւններու մէջ, որոնք աւերումի կամ կործանումի մէջ կ’ընկղմեն մարդիկ։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: А желающие обогащаться впадают в искушение и в сеть и во многие безрассудные и вредные похоти, которые погружают людей в бедствие и пагубу;
6:9  οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσιν τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν·
6:9. οἱ (The-ones) δὲ (moreover) βουλόμενοι ( purposing ) πλουτεῖν (to-wealth-unto) ἐμπίπτουσιν (they-fall-in) εἰς (into) πειρασμὸν (to-a-piercing-of) καὶ (and) παγίδα (to-a-trap) καὶ (and) ἐπιθυμίας (to-passionings-upon-unto) πολλὰς ( to-much ) ἀνοήτους ( to-un-considered ) καὶ (and) βλαβεράς , ( to-en-harmed ,"αἵτινες (which-ones) βυθίζουσι (they-depth-to) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) εἰς (into) ὄλεθρον (to-a-destruction) καὶ (and) ἀπώλειαν: (to-a-destructing-off-of)
6:9. nam qui volunt divites fieri incidunt in temptationem et laqueum et desideria multa inutilia et nociva quae mergunt homines in interitum et perditionemFor they that will become rich fall into temptation and into the snare of the devil and into many unprofitable and hurtful desires, which drown men into destruction and perdition.
9. But they that desire to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition.
6:9. But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.
6:9. For those who want to become rich fall into temptation and into the snare of the devil and into many useless and harmful desires, which submerge men in destruction and in perdition.
But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition:

9: А желающие обогащаться впадают в искушение и в сеть и во многие безрассудные и вредные похоти, которые погружают людей в бедствие и пагубу;
6:9  οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσιν τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν·
6:9. nam qui volunt divites fieri incidunt in temptationem et laqueum et desideria multa inutilia et nociva quae mergunt homines in interitum et perditionem
For they that will become rich fall into temptation and into the snare of the devil and into many unprofitable and hurtful desires, which drown men into destruction and perdition.
6:9. But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.
6:9. For those who want to become rich fall into temptation and into the snare of the devil and into many useless and harmful desires, which submerge men in destruction and in perdition.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Тот же, кто решил (а желающие - oi de boulomenoi) приобрести себе богатство, подвергается разного рода искушениям; в нем пробуждаются разные похоти, влекущие человека к нравственной гибели. Многие, стремившиеся к обогащению, уже отступили от веры, потому что богатство натолкнуло их на другой путь - они стали безвозбранно удовлетворять все свои, часто нечистые, желания.
Adam Clarke: Commentary on the Bible - 1831
6:9: But they that will be rich - Οἱ δε βουλομενοι πλουτειν. The words are emphatic, and refer to persons who are determined to get riches; who make this their object and aim in life; who live to get money; who get all they can, save all they can, and keep all they get; and yet are apprehensive of no danger, because they seek to be rich by honest means; for it is likely that the apostle does not refer to those who wish to get riches by robbery, plunder, extortion, etc.
By the term rich it is very likely that the apostle refers to what he had said above: Having food and raiment, let us be therewith content. He that has more than these is rich in the sense in which the apostle uses the term.
Fall into temptation and a snare - Του διαβολου, Of the devil, is added by D*FG, Vulgate, Itala, and many of the fathers. It is in consequence of the temptation of the devil that they have determined to be rich; this temptation once received, others quickly succeed: and when they have swallowed down the temptation to the thing, then they drink in a thousand temptations to the means; and all these lead them εις παγιδα, into an unforeseen and concealed trap. Παγις signifies a net, trap, gin, snare, spring, or pit dug in the ground filled with sharp stakes, and slightly covered over; so that when a man, or any animal, steps upon it, he tumbles in, and is taken or destroyed. Such a snare is that into which those who will be rich must necessarily fall. But who will believe this? See on Ti1 6:10 (note)
And into many foolish and hurtful lusts - The whole conduct of such a person is a tissue of folly; scraping, gathering, and heaping up riches, and scarcely affording to take the necessaries of life out of them for himself. These lusts or desires are not only foolish, but they are hurtful; the mind is debased and narrowed by them; benevolent and generous feelings become extinct; charity perishes; and selfishness, the last and lowest principle in mental degradation, absorbs the soul; for these foolish and hurtful lusts drown men in destruction and perdition - the soul is destroyed by them here, and brought through them into a state of perdition hereafter. The apostle considers these persons like mariners in a storm; by the concurrence of winds, waves, and tide, they are violently driven among the rocks, the vessel is dashed to pieces, and in a moment they are all ingulfed in the great deep! Such is the lot and unavoidable catastrophe of them that will be rich, even though they should strive to accomplish their desires by means the most rigidly honest.
In this place I beg leave to refer the reader to a sermon on this text by the late Rev. John Wesley, in which the whole of this subject is treated by the hand of a master; and, for usefulness, the sermon is superior to every thing of the kind ever published. It is entitled, The Danger of Riches; and is found in his Works, Vol. 2, page 248, American edit.
Albert Barnes: Notes on the Bible - 1834
6:9: But they that will be rich - Further to enforce the duty of contentment, the apostle refers to some of the evils which necessarily attend a desire to be rich. Those evils have been so great and uniform in all ages, and are so necessary accompaniments of that desire, that, even amidst many inconveniences which may attend the opposite condition, we should he contented with our lot. Indeed, if we could see all, it would only be necessary to see the evils which the desire of wealth produces in the world, to make us contented with a most lowly condition of life. Perhaps nothing more would be necessary to make a poor man satisfied with his lot, and grateful for it, than to be acquainted with the perplexities and cares of a rich man. There is more emphasis to be placed on the word will, here, in the phrase, "will be rich," than might be supposed from our translation. It is not the sign of the future tense, but implies an actual "purpose" or "design" to become rich - οἱ βουλόμενοι hoi boulomenoi. The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it.
Fall into temptation - That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to he an honest man.
And a snare - Birds are taken in a snare, and wild beasts were formerly; see the notes on Job 18:8-9. The net was sprung suddenly upon them, and they could not escape. The idea here is, that they who have this desire become so entangled, that they cannot easily escape. They become involved in the meshes of worldliness and sin; their movements are so fettered by cares, and inordinate desires, and by artificial needs, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would; compare Pro 28:20.
And into many foolish and hurtful lusts - Desires, such as the love of wealth creates. They are foolish - as being not such as an intelligent and immortal being should pursue; and they are hurtful - as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials, and a splendid equipage; for sumptuous living, feasting, the social glass, company, and riotous dissipation.
Which drown men in destruction and perdition - The word which is here rendered, "drown" - βυθίζω buthizō - means, to "sink in the" deep, or, "to cause to sink;" and the meaning here is, that they become submerged as a ship that sinks. The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter. How many of the human family have thus been destroyed!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: they: Gen 13:10-13; Num 22:17-19; Jos 7:11; Kg2 5:20-27; Pro 15:27, Pro 20:21; Pro 21:6, Pro 22:16, Pro 28:20-22; Isa 5:8; Hos 12:7, Hos 12:8; Amo 8:4-6; Zac 11:5; Mat 13:22, Mat 19:22, Mat 26:15; Jam 5:1-4; Pe2 2:15, Pe2 2:16; Jde 1:11
snare: Ti1 3:7; Deu 7:25; Psa 11:6; Pro 1:17-19; Luk 21:35; Ti2 2:26
many: Mar 4:19; Eph 4:22; Jo1 2:15-17
which: Ti1 1:9; Num 31:8; Jos 7:24-26; Mat 27:3-5; Act 5:4, Act 5:5, Act 8:20; Pe2 2:3
Geneva 1599
(8) But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.
(8) He puts fear into Timothy to avoid covetousness using a different reasoning, that is, because it draws with it an infinite sort of lusts and those very hurtful, with which covetous men do torment themselves to the degree that in the end, they cast away from them their faith and salvation.
John Gill
But they that will be rich,.... Not they that are rich; for some rich men are good men; and do much good with their riches; and are as free from temptations and snares, and foolish and hurtful lusts, as other persons, as Abraham, Joseph of Arimathea, Gaius, and others were; but such that would be rich, who labour after, make haste for it, and are resolved upon it, at any rate, right or wrong, as there be thousands, who never attain to it; so that the apostle does not point at rich men particularly, but at such who are determined to be rich, whether they ever are so or not: these
fall into temptation; not in such sense in which the phrase is used in Jas 1:2 but in such sense as Christ uses it, Mt 6:13 namely, a falling into temptation to sin, so as to be drawn away by it, and overcome with it:
and a snare; the Vulgate Latin version reads, "the snare of the devil", and so Beza's Claromontane copy; which perhaps is taken from Ti1 3:7, and though this seems not to be the genuine reading, yet it may give the true sense: Satan may be compared to a fowler; his temptations to sin are his nets and snares; and they that will be rich, are the birds that are caught and entangled therein, out of which sometimes it is impracticable to extricate themselves:
and into many foolish and hurtful lusts; carnal and worldly lusts, the lusts of the flesh, the lust of the eye, and the pride of life, which are the things that are in the world and draw the affections to them; yea, what sin is there but such persons may, and do fall into; as defrauding of the neighbour, oppressing the poor, lying, perjury, theft, murder, rapine, violence, and injustice of every kind? so that they may be said to be "many", and some of them are "foolish". All sin is folly, and every wicked man is a foolish one, and acts a part quite contrary to reason; but some evil ways are notoriously silly, weak and foolish, and which they that will be rich make use of to get money; though others of them are sly and artful enough, and all of them are "hurtful" to their credit and reputation, or to the health of their bodies, and especially to the welfare of their immortal souls. So the phrase , "their foolish lust", is used by the Targumist in Ezek 20:25 and the corruption of nature in general is by the Jews called the old and foolish king, in Eccles 4:13. They ask (p),
"why is he called a king? because all obey him; why is he called old? because he is joined to him (a man) from his birth to his old age; and why is he called "foolish?" because he teaches him an evil way, which he knows not how to warn him of again.''
Which drown men in destruction and perdition; that is, in utter ruin, in the ruin both of soul and body; and which is irrecoverable, like that of the drowning of a man in the sea, with a millstone about his neck; such folly and danger do those expose themselves to, who will be rich at any rate.
(p) Midrash Kohelet, fol. 70. 2.
John Wesley
They that desire to be rich - To have more than these; for then they would be so far rich; and the very desire banishes content, and exposes them to ruin. Fall - plunge - A sad gradation! Into temptation - Miserable food for the soul! And a snare - Or trap. Dreadful "covering!" And into many foolish and hurtful desires - Which are sown and fed by having more than we need. Then farewell all hope of content! What then remains, but destruction for the body, and perdition for the soul?
Robert Jamieson, A. R. Fausset and David Brown
will be rich--have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Prov 28:20, Prov 28:22). This wishing (not the riches themselves) is fatal to "contentment" (Ti1 6:6). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (Ti1 6:17-18; Ps 62:10).
fall into temptation--not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (Jas 1:14); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus.
snare--a further step downwards (Ti1 3:7). He falls into "the snare of the devil."
foolish--irrational.
hurtful--to those who fall into the snare. Compare Eph 4:22, "deceitful lusts" which deceive to one's deadly hurt.
lusts--With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (Ti1 6:10).
which--Greek, "whatever (lusts)."
drown--an awful descending climax from "fall into"; this is the last step in the terrible descent (Jas 1:15); translated "sink," Lk 5:7.
destruction . . . perdition--destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
6:106:10: Զի արմատ ամենայն չարեաց՝ արծաթսիրութիւն է. որում ոմանց ցանկացեալ վրիպեցա՛ն ՚ի հաւատոցն, եւ զանձինս արկի՛ն ընդ բազում ցաւովք։
10 որովհետեւ բոլոր չարիքների արմատը փողասիրութիւնն է, որին ոմանք ձգտելով՝ մոլորուեցին հաւատից եւ իրենք իրենց գցեցին բազում ցաւերի մէջ:
10 Վասն զի բոլոր չարութիւններուն արմատը արծաթսիրութիւնն է, որուն մէկ քանիները անձնատուր ըլլալով՝ հաւատքէն մոլորեցան ու ինքզինքնին շատ ցաւերով խոցեցին։
Զի արմատ ամենայն չարեաց արծաթսիրութիւն է. որում ոմանց ցանկացեալ` վրիպեցան ի հաւատոցն, եւ զանձինս արկին ընդ բազում ցաւովք:

6:10: Զի արմատ ամենայն չարեաց՝ արծաթսիրութիւն է. որում ոմանց ցանկացեալ վրիպեցա՛ն ՚ի հաւատոցն, եւ զանձինս արկի՛ն ընդ բազում ցաւովք։
10 որովհետեւ բոլոր չարիքների արմատը փողասիրութիւնն է, որին ոմանք ձգտելով՝ մոլորուեցին հաւատից եւ իրենք իրենց գցեցին բազում ցաւերի մէջ:
10 Վասն զի բոլոր չարութիւններուն արմատը արծաթսիրութիւնն է, որուն մէկ քանիները անձնատուր ըլլալով՝ հաւատքէն մոլորեցան ու ինքզինքնին շատ ցաւերով խոցեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: ибо корень всех зол есть сребролюбие, которому предавшись, некоторые уклонились от веры и сами себя подвергли многим скорбям.
6:10  ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία, ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.
6:10. ῥίζα (a-root) γὰρ (therefore) πάντων ( of-all ) τῶν (of-the-ones) κακῶν ( of-disrupted ) ἐστὶν (it-be) ἡ (the-one) φιλαργυρία, (a-silver-caring-unto,"ἧς (of-which) τινὲς (ones) ὀρεγόμενοι ( reaching ) ἀπεπλανήθησαν (they-were-off-wandered-unto) ἀπὸ (off) τῆς (of-the-one) πίστεως (of-a-trust) καὶ (and) ἑαυτοὺς (to-selves) περιέπειραν (they-pierced-about) ὀδύναις (unto-anguishes) πολλαῖς . ( unto-much )
6:10. radix enim omnium malorum est cupiditas quam quidam appetentes erraverunt a fide et inseruerunt se doloribus multisFor the desire of money is the root of all evils; which some coveting have erred from the faith and have entangled themselves in many sorrows.
10. For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.
6:10. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
6:10. For desire is the root of all evils. Some persons, hungering in this way, have strayed from the faith and have entangled themselves in many sorrows.
For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows:

10: ибо корень всех зол есть сребролюбие, которому предавшись, некоторые уклонились от веры и сами себя подвергли многим скорбям.
6:10  ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία, ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.
6:10. radix enim omnium malorum est cupiditas quam quidam appetentes erraverunt a fide et inseruerunt se doloribus multis
For the desire of money is the root of all evils; which some coveting have erred from the faith and have entangled themselves in many sorrows.
6:10. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
6:10. For desire is the root of all evils. Some persons, hungering in this way, have strayed from the faith and have entangled themselves in many sorrows.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:10: The love of money is the root of all evil - Perhaps it would be better to translate παντων των κακων, of all these evils; i.e. the evils enumerated above; for it cannot be true that the love of money is the root of all evil, it certainly was not the root whence the transgression of Adam sprang, but it is the root whence all the evils mentioned in the preceding verse spring. This text has been often very incautiously quoted; for how often do we hear, "The Scripture says, Money is the root of all evil!" No, the Scripture says no such thing. Money is the root of no evil, nor is it an evil of any kind; but the love of it is the root of all the evils mentioned here.
While some coveted after - Ορεγομενοι· Insatiably desiring.
Have erred from the faith - Απεπλανηθησαν· Have totally erred - have made a most fatal and ruinous departure from the religion of Christ.
And pierced themselves through with many sorrows - The word περιεπειραν signifies to be transfixed in every part; and is an allusion to one of those snares, παγιδα, mentioned Ti1 6:9, where a hole is dug in the earth, and filled full of sharp stakes, and, being slightly covered over with turf, is not perceived; and whatever steps on it falls in, and is pierced through and through with these sharp stakes, the οδυναις πολλαις, the many torments, mentioned by the apostle. See on Ti1 6:9 (note).
Albert Barnes: Notes on the Bible - 1834
6:10: For the love of money is the root of all evil - That is, of all kinds of evil. This is evidently not to be understood as literally true, for there are evils which cannot, be traced to the love of money - the evils growing out of ambition, and intemperance, and debasing lusts, and of the hatred of God and of goodness. The expression here is evidently a popular saying - "all sorts of evils grow out of the love of money." Similar expressions often occur in the classic writers; see Wetstein, in loc, and numerous examples quoted by Priceaus. Of the truth of this, no one can doubt. No small part of the crimes of the world can be traced to the love of gold. But it deserves to be remarked here, that the apostle does not say that "money is the root of all evil," or that it is an evil at all. It is the "love" of it which is the source of evil.
Which while some coveted after - That is, some who were professing Christians. The apostle is doubtless referring to persons whose history was known to Timothy, and warning him, and teaching him to warn others, by their example.
They have erred from the faith - Margin, "been seduced." The Greek is, they have been led astray from; that is, they have been so deceived as to depart from the faith. The notion of deception or delusion is in the word, and the sense is, that, deceived by the promises held out by the prospect of wealth, they have apostatized from the faith. It is not implied of necessity that they were ever real Christians. They have been led off from truth and duty, and from all the hopes and joys which religion would have imparted.
And pierced themselves through with many sorrows - With such sorrows as remorse, and painful reflections on their folly, and the apprehension of future wrath. Too late they see that they have thrown away the hopes of religion for that which is at best unworthy the pursuit of an immortal mind; which leads them on to a life of wickedness; which fails of imparting what it promised when its pursuit is successful, and which, in the great majority of instances, disappoints its votaries in respect to its attainment. The word rendered "pierced themselves through" - περιέπειραν periepeiran - occurs nowhere else in the New Testament, and is a word whose force and emphasis cannot be well expressed in a translation. It is from πείρω peirō, and is made more emphatic by the addition of the preposition περι peri. The word πείρω peirō, means, properly, "to pierce through from one end to another," and is applied to meat that is "pierced through" by the spit when it is to be roasted (Passow); then it means to pierce through and through. The addition of the preposition περι peri to the word, conveys the idea of doing this "all round;" of piercing everywhere. It was not a single thrust which was made, but they are gashed all round with penetrating wounds. Such is the effect on those who cast off religion for the sake of gold. None can avoid these consequences who do this. Every man is in the hands of a holy and just God, and sooner or later he must feel the effects of his sin and folly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: the love: Gen 34:23, Gen 34:24, Gen 38:16; Exo 23:7, Exo 23:8; Deu 16:19, Deu 23:4, Deu 23:5, Deu 23:18; Jdg 17:10, Jdg 17:11; Jdg 18:19, Jdg 18:20, Jdg 18:29-31; Sa2 4:10, Sa2 4:11; Pro 1:19; Isa 1:23, Isa 56:11; Jer 5:27; Jer 5:28; Eze 13:19, Eze 16:33, Eze 22:12; Mic 3:11, Mic 7:3, Mic 7:4; Mal 1:10; Mat 23:14; Act 1:16-19; Tit 1:11; Rev 18:13
coveted: Ti1 6:21; Ti2 4:10; Jde 1:11; Rev 2:14, Rev 2:15
erred: or, been seduced
and pierced: Gen 29:14, Gen 29:26, Gen 29:31-35; Kg2 5:27; Psa 32:10; Pro 1:31; Pe2 2:7, Pe2 2:8
Geneva 1599
For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and (d) pierced themselves through with many sorrows.
(d) Sorrow and grief do as it were pierce through the mind of man, and are the harvest and true fruits of covetousness.
John Gill
For the love of money is the root of all evil,.... Of all the evils before mentioned, and of others; not money itself, as silver and gold, which are God's creatures, and his gifts, and may be used to, and answer many good purposes; but the love of it, and not any love of it; for there may be a lawful love of it, and desire after it, so far as it is requisite to the necessaries of life, to answer the calls of Providence, the duties we owe to God and men, to serve the interest of Christ, and do good to fellow creatures and fellow Christians: but it is an immoderate insatiable desire after it, and an inordinate love of it, which is here meant, such as is properly idolatry: as when a man loves it, not only besides, but above God; serves it as if it was God, and places his trust and confidence in it, independent of God, and his providence; such love of it is the source and spring of all iniquity, as above; it was the sin of Judas, and the root of all his iniquity. The phrase is Jewish. So idolatry is said to be , "the root of all iniquities" (q); see Heb 12:15
which while some coveted after; in a greedy and insatiable way:
they have erred from the faith; the doctrine of faith. Observing that the professors of it are generally poor, they have declined that path, and have not so much as heard the word; and if they have heard and embraced it, yet when persecution arises because of it, they drop their profession of it; or else their minds are so filled with worldly cares, and deceitful riches, that the word is choked, and becomes unprofitable, and by and by, Demas like, they forsake it, having loved this present world.
And pierced themselves through with many sorrows; riches are therefore fitly compared to thorns, which give great trouble and uneasiness, both in getting and keeping them; and oftentimes the reflection upon the unlawful ways and means made use of to obtain them, gives very pungent pain and distress; see Job 20:15. The apostle seem to allude to the Hebrew word used for a covetous man, which signifies one that pierces, cuts, and wounds, as such an one does both himself and others.
(q) R. David Kimchi in Isa. xxvii. 9.
John Wesley
Love of money - Commonly called "prudent care" of what a man has. Is the root - The parent of all manner of evils. Which some coveting have erred - Literally, missed the mark. They aimed not at faith, but at something else. And pierced themselves with many sorrows - From a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!
Robert Jamieson, A. R. Fausset and David Brown
the love of money--not the money itself, but the love of it--the wishing to be rich (Ti1 6:9) --"is a root (ELLICOTT and MIDDLETON: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (Ps 62:10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (Heb 12:15), for "it destroys faith, the root of all that is good" [BENGEL]; its offshoots are "temptation, a snare, lusts, destruction, perdition."
coveted after--lusted after.
erred from--literally, "have been made to err from the faith" (Ti1 1:19; Ti1 4:1).
pierced-- (Lk 2:35).
with . . . sorrows--"pains": "thorns" of the parable (Mt 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Prov 1:32). BENGEL and WIESINGER make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (Ti1 6:9).
6:116:11: Այլ դու՝ ո՛վ մարդ Աստուծոյ՝ փախի՛ր յայնցանէ, եւ ե՛րթ զհետ արդարութեան, զաստուածպաշտութեան, զհաւատո՛ց, զսիրո՛յ, զհամբերութեան, զհեզութեան[4954]. [4954] Ոսկան. Աստուածպաշ՛՛. հաւա՛՛. սիրոյ. եւ այլն։
11 Իսկ դու, ո՛վ մարդ Աստծու, փախի՛ր այդ բաներից եւ գնա՛ արդարութեան, աստուածապաշտութեան, հաւատի, սիրոյ, համբերութեան եւ հեզութեան յետեւից:
11 Բայց դո՛ւն, ո՛վ մարդ Աստուծոյ, փախի՛ր այս բաներէն ու գնա՛ արդարութեան, աստուածպաշտութեան, հաւատքի, սիրոյ, համբերութեան ու հեզութեան ետեւէն։
Այլ դու, ո՛վ մարդ Աստուծոյ, փախիր յայնցանէ, եւ երթ զհետ արդարութեան, զաստուածպաշտութեան, զհաւատոց, զսիրոյ, զհամբերութեան, զհեզութեան:

6:11: Այլ դու՝ ո՛վ մարդ Աստուծոյ՝ փախի՛ր յայնցանէ, եւ ե՛րթ զհետ արդարութեան, զաստուածպաշտութեան, զհաւատո՛ց, զսիրո՛յ, զհամբերութեան, զհեզութեան[4954].
[4954] Ոսկան. Աստուածպաշ՛՛. հաւա՛՛. սիրոյ. եւ այլն։
11 Իսկ դու, ո՛վ մարդ Աստծու, փախի՛ր այդ բաներից եւ գնա՛ արդարութեան, աստուածապաշտութեան, հաւատի, սիրոյ, համբերութեան եւ հեզութեան յետեւից:
11 Բայց դո՛ւն, ո՛վ մարդ Աստուծոյ, փախի՛ր այս բաներէն ու գնա՛ արդարութեան, աստուածպաշտութեան, հաւատքի, սիրոյ, համբերութեան ու հեզութեան ետեւէն։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Ты же, человек Божий, убегай сего, а преуспевай в правде, благочестии, вере, любви, терпении, кротости.
6:11  σὺ δέ, ὦ ἄνθρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϊπαθίαν.
6:11. Σὺ (Thou) δέ, (moreover,"ὦ (oh) ἄνθρωπε (Mankind) θεοῦ, (of-a-Deity,"ταῦτα (to-the-ones-these) φεῦγε: (thou-should-flee) δίωκε (thou-should-pursue) δὲ (moreover) δικαιοσύνην, (to-a-course-belongedness,"εὐσέβειαν, (to-a-goodly-revering-of,"πίστιν, (to-a-trust,"ἀγάπην, (to-an-excessing-off,"ὑπομονήν, (to-a-staying-under,"πραϋπαθίαν. (to-a-mild-experiencing)
6:11. tu autem o homo Dei haec fuge sectare vero iustitiam pietatem fidem caritatem patientiam mansuetudinemBut thou, O man of God, fly these things: and pursue justice, godliness, faith, charity, patience, mildness.
11. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
6:11. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
6:11. But you, O man of God, flee from these things, and truly pursue justice, piety, faith, charity, patience, meekness.
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness:

11: Ты же, человек Божий, убегай сего, а преуспевай в правде, благочестии, вере, любви, терпении, кротости.
6:11  σὺ δέ, ὦ ἄνθρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϊπαθίαν.
6:11. tu autem o homo Dei haec fuge sectare vero iustitiam pietatem fidem caritatem patientiam mansuetudinem
But thou, O man of God, fly these things: and pursue justice, godliness, faith, charity, patience, mildness.
6:11. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
6:11. But you, O man of God, flee from these things, and truly pursue justice, piety, faith, charity, patience, meekness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Тимофей, как христианин, стоит в тесном общении с Богом (человек Божий). Поэтому его единственное богатство в Боге - денег искать ему не для чего. Его стремление должно быть направлено на приобретение добродетелей, которых Ап. Павел здесь насчитывает шесть.

Правда - вообще правильные отношения к Богу и людям (Мф. V:20).

Благочестие - благоговение пред Богом.

Вера - как утешающая во всяких скорбях и выражающаяся в твердом исповедании.

Любовь - чрез которую обнаруживается вера.

Терпение - которое проявляется в перенесении страданий.

Кротость - когда человек без огорчения принимает даже оскорбления.
Adam Clarke: Commentary on the Bible - 1831
6:11: But thou, O man of God - Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, flee these things. Escape for thy life. Even thou art not out of the reach of the love of money. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money!
Follow after righteousness - Justice and uprightness in all thy dealings with men. Godliness - a thorough conformity to the image of God and mind of Christ. Faith in Jesus, and in all that he has spoken; and fidelity to the talents thou hast received, and the office with which thou art intrusted.
Love - To God and all mankind. Patience in all trials and afflictions.
Meekness - Bearing up with an even mind under all adversities and contradictions.
Albert Barnes: Notes on the Bible - 1834
6:11: But thou, O man of God, flee these things - These allurements of wealth, and these sad consequences which the love of gold produces.
And follow after righteousness, ... - Make these the grand object of your pursuit. On the virtues here enumerated, see the notes on Gal 5:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: But: Ti2 2:22
O man: Ti1 6:20; Deu 33:1; Sa1 2:27, Sa1 9:6; Kg1 13:1, Kg1 13:26, Kg1 17:18, Kg1 17:24, Kg1 20:28; Kg2 1:9, Kg2 1:13; Kg2 5:20, Kg2 23:17; Ch1 23:14; Ch2 8:14; Neh 12:24, Neh 12:36; Jer 35:4; Ti2 3:17
flee: Co1 6:18, Co1 10:14; Ti2 2:22
and: Ti1 5:10; Deu 16:20; Psa 34:14, Psa 38:20; Isa 51:1; Rom 14:19; Co1 14:1; Ti2 2:22; Heb 12:14; Pe1 3:11
righteousness: Ti1 4:12; Gal 5:22, Gal 5:23; Phi 4:8, Phi 4:9; Tit 2:11, Tit 2:12; Pe2 1:5-7
Geneva 1599
(9) But thou, O (e) man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
(9) A peculiar exhortation to various virtues, with which it appropriate for the pastors especially to be furnished.
(e) Whom the Spirit of God rules.
John Gill
But thou, O man of God,.... Not only by creation, as every man is; nor merely by special grace, as everyone is, that is chosen of God, redeemed by Christ, and regenerated and sanctified by the Spirit; but by his peculiar office, as an evangelist and minister of the word, being qualified for, and devoted to, and employed in the service of God. The phrase is taken out of the Old Testament, where the prophets, Elijah and Elisha, are so called, 4Kings 1:9,
flee these things; the Arabic version reads "these abominations"; namely, all questions and strifes of words, from whence so many evils follow, Ti1 6:4 and all worldly gain, selfish interest, and mercenary views in religion; a wicked resolution to be rich, at any rate, and an immoderate love of the things of the world, and an eager pursuit after them, which expose to great danger, and even utter ruin; things very unbecoming any professor of religion, but much more a minister of the Gospel.
And follow after righteousness; not for justification before God, that he had followed after, and attained unto, which is the righteousness of Christ, and not of the law; but for the honour of religion before men; and intends the doing of justice between man and man, giving everyone their own, which in undue affection for the world sometimes leads men from:
godliness; spiritual religion, holiness of heart, and conversation, which has the promise of this life, as well as of the other, and with contentment is great gain; wherefore to pursue this is much better than greedily to run after the riches of this world, or with the false teachers to suppose that godliness lies in worldly gain, or in securing to a man his worldly interest:
faith; the grace of faith, which looks not to things seen, which are temporal, but to things not seen, which are eternal; and leads off the mind from sublunary enjoyments to God, and Christ, and the glories of another world; and is the leading grace to all others, and the foundation of good works, without which there is no pleasing in acts of moral righteousness, or in any acts of religious worship, which may be called godliness:
love; to God, which is inconsistent with serving mammon, or with an immoderate love of money; and to Christ, which will put a man on seeking, not his own things, but the things of Christ; and to the saints, which will direct him to serve them by acts of beneficence and liberality:
patience; in bearing reproaches and indignities; in suffering injuries, loss of goods, imprisonment, and every sort of persecution, for the sake of the Gospel; which a covetous disposition will not admit of: last of all,
meekness; or humility, not seeking great things, but being content with a lower station of life; for generally it is pride that puts men upon a determination to be rich at any rate: it may also design meekness in instructing the ignorant, in refuting error, and in reproving offenders.
John Wesley
But thou, O man of God - Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world. Flee - As from a serpent, instead of coveting these things. Follow after righteousness - The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of it which is termed justice. Faith - Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit. Love - This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness.
Robert Jamieson, A. R. Fausset and David Brown
But thou--in contrast to the "some" (Ti1 6:10).
man of God--who hast God as thy true riches (Gen 15:1; Ps 16:5; Lam 3:24). Applying primarily to Timothy as a minister (compare 2Pet 1:21), just as the term was used of Moses (Deut 33:1), Samuel (1Kings 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so Ti2 3:17) as a Christian man born of God (Jas 1:18; 1Jn 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.
flee these things--namely, "the love of money" with its evil results (Ti1 6:9-10).
follow after righteousness-- (Ti2 2:22).
godliness--"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on Tit 2:12).
love--by which "faith worketh."
patience--enduring perseverance amidst trials.
meekness--The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
6:126:12: եւ մարտի՛ր զբարւոք մարտն հաւատոց, եւ բո՛ւռն հար զկեանցն յաւիտենականաց յոր կոչեցարն, եւ դաւանեցեր զբարւո՛ք դաւանութիւն առաջի բազում վկայից[4955]։ [4955] Ոմանք. Զբարիոք մարտ հա՛՛... յորս կոչե՛՛... դաւանութիւնն առա՛՛։
12 Հաւատի բարի մա՛րտը մղիր եւ պի՛նդ կառչիր յաւիտենական կեանքից, որին կանչուեցիր եւ բարի դաւանութիւնը դաւանեցիր բազում վկաների առաջ:
12 Պատերազմէ հաւատքին բարի պատերազմը, բռնէ յաւիտենական կեանքը՝ որուն կանչուեցար եւ շատ վկաներու առջեւ դաւանեցար բարի դաւանութիւնը։
եւ մարտիր զբարւոք մարտն հաւատոց, եւ բուռն հար զկեանցն յաւիտենականաց յոր կոչեցարն, եւ դաւանեցեր զբարւոք դաւանութիւն առաջի բազում վկայից:

6:12: եւ մարտի՛ր զբարւոք մարտն հաւատոց, եւ բո՛ւռն հար զկեանցն յաւիտենականաց յոր կոչեցարն, եւ դաւանեցեր զբարւո՛ք դաւանութիւն առաջի բազում վկայից[4955]։
[4955] Ոմանք. Զբարիոք մարտ հա՛՛... յորս կոչե՛՛... դաւանութիւնն առա՛՛։
12 Հաւատի բարի մա՛րտը մղիր եւ պի՛նդ կառչիր յաւիտենական կեանքից, որին կանչուեցիր եւ բարի դաւանութիւնը դաւանեցիր բազում վկաների առաջ:
12 Պատերազմէ հաւատքին բարի պատերազմը, բռնէ յաւիտենական կեանքը՝ որուն կանչուեցար եւ շատ վկաներու առջեւ դաւանեցար բարի դաւանութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: Подвизайся добрым подвигом веры, держись вечной жизни, к которой ты и призван, и исповедал доброе исповедание перед многими свидетелями.
6:12  ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων.
6:12. ἀγωνίζου ( Thou-should-struggle-to ) τὸν (to-the-one) καλὸν (to-seemly) ἀγῶνα (to-a-stuggling) τῆς (of-the-one) πίστεως, (of-a-trust," ἐπιλαβοῦ ( thou-should-have-had-taken-upon ) τῆς (of-the-one) αἰωνίου (of-aged-belonged) ζωῆς, (of-a-lifing,"εἰς (into) ἣν (to-which) ἐκλήθης (thou-was-called-unto) καὶ (and) ὡμολόγησας (thou-along-fortheed-unto) τὴν (to-the-one) καλὴν (to-seemly) ὁμολογίαν (to-an-along-fortheeing-unto) ἐνώπιον (in-looked) πολλῶν ( of-much ) μαρτύρων. (of-witnesses)
6:12. certa bonum certamen fidei adprehende vitam aeternam in qua vocatus es et confessus bonam confessionem coram multis testibusFight the good fight of faith. Lay hold on eternal life, whereunto thou art called and be it confessed a good confession before many witnesses.
12. Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses.
6:12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
6:12. Fight the good fight of faith. Take hold of the eternal life to which you have been called, and make a good profession of faith in the sight of many witnesses.
Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses:

12: Подвизайся добрым подвигом веры, держись вечной жизни, к которой ты и призван, и исповедал доброе исповедание перед многими свидетелями.
6:12  ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων.
6:12. certa bonum certamen fidei adprehende vitam aeternam in qua vocatus es et confessus bonam confessionem coram multis testibus
Fight the good fight of faith. Lay hold on eternal life, whereunto thou art called and be it confessed a good confession before many witnesses.
6:12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
6:12. Fight the good fight of faith. Take hold of the eternal life to which you have been called, and make a good profession of faith in the sight of many witnesses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Вера, которая сама уже родилась не без борьбы в человеке, требует для своего утверждения также борьбы против различных искушений. Наградой за такую борьбу, составляющей предмет стремлений для всякого доброго христианина, явится вечная жизнь, к достижению которой Тимофей и призван чрез Евангелие и желание получить которую он засвидетельствовал при своем вступлении в Церковь, принимая св. крещение, в присутствии многих свидетелей, которые слышали читанное им исповедание веры. Апостол называет это исповедание добрым или прекрасным, как выражающее ясное убеждение в существовании загробного блаженства со Христом.
Adam Clarke: Commentary on the Bible - 1831
6:12: Fight the good fight of faith - "Agonize the good agony." Thou hast a contest to sustain in which thy honor, thy life, thy soul, are at stake. Live the Gospel, and defend the cause of God. Unmask hypocrites, expel the profligate, purge and build up the Church, live in the spirit of thy religion, and give thyself wholly to this work.
Lay hold on eternal life - All this is in allusion to the exercises in the public Grecian games: Fight, conquer, and seize upon the prize; carry off the crown of eternal life!
Whereunto thou art also called - The allusion to the public games is still carried on: Thou hast been called into this palaestra; thou hast been accepted as one proper to enter the lists with any antagonists that may offer; in the presence of many witnesses thou hast taken the necessary engagements upon thee, and submitted to be governed by the laws of the stadium; many eyes are upon thee, to see whether thou wilt fight manfully, and be faithful. Timothy's faith was undoubtedly tried by severe persecution. In Heb 13:23, it is said: Know ye that our brother Timothy is set at liberty. Hence it appears that he was imprisoned for the testimony of Christ, and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor.
Albert Barnes: Notes on the Bible - 1834
6:12: Fight the good fight of faith - The noble conflict in the cause of religion; see the notes on Eph 6:10-17; compare notes on Co1 9:26-27. The allusion is to the contests at the Grecian games.
Lay hold on eternal life - As the crown of victory that is held out to you. Seize this as eagerly as the competitors at the Grecian games laid hold on the prize; see the notes on Co1 9:25.
Whereunto thou art also called - That is, by the Spirit of God, and by the very nature of your profession. God does not "call" his people that they may become rich; he does not convert them in order that they may devote themselves to the business of gain. They are "called" to a higher and nobler work. Yet how many professing Christians there are who seem to live as if God had "called" them to the special business of making money, and who devote themselves to it with a zeal and assiduity that would do honor to such a calling, if this had been the grand object which God had in view in converting them!
And hast professed a good profession before many witnesses - That is, either when he embraced the Christian religion, and made a public profession of it in the presence of the church and of the world; or when he was solemnly set apart to the ministry; or as he in his Christian life had been enabled publicly to evince his attachment to the Saviour. I see no reason to doubt that the apostle may have referred to the former, and that in early times a profession of religion may have been openly made before the church and the world. Such a method of admitting members to the church would have been natural, and would have been fitted to make a deep impression on others. It is a good thing often to remind professors of religion of the feelings which they had when they made a profession of religion; of the fact that the transaction was witnessed by the world; and of the promises which they then made to lead holy lives. One of the best ways of stimulating ourselves or others to the faithful performance of duty, is the remembrance of the vows then made; and one of the most effectual methods of reclaiming a backslider is to bring to his remembrance that solemn hour when he publicly gave himself to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: Fight: Ti1 1:18; Zac 10:5; Co1 9:25, Co1 9:26; Co2 6:7, Co2 10:3-5; Eph 6:10-18; Th1 5:8, Th1 5:9; Ti2 4:7
lay: Ti1 6:19; Psa 63:8; Pro 3:18; Sol 3:4; Phi 3:12-14; Heb 3:14, Heb 6:18; Jo1 2:25; Rev 3:3
whereunto: Rom 8:28-30, Rom 9:23, Rom 9:24; Col 3:15; Th1 2:12; Th2 2:14; Ti2 1:9; Pe1 3:9; Pe1 5:10
hast: Ti1 6:13; Deu 26:3, Deu 26:17-19; Isa 44:5; Luk 12:8, Luk 12:9; Rom 10:9, Rom 10:10; Heb 13:23
John Gill
Fight the good fight of faith,.... The apostle suggests to Timothy, that he had other business to do than to mind the things of this world; his life was a state of warfare; he was a soldier, and was not to entangle himself with the things of this life; he had many enemies to engage with, as Satan, and his principalities and powers; sin, and the lusts of the flesh; the world, and the men of it, and a great fight of afflictions to endure with them; as also false teachers, with, whom particularly he was to fight the good fight of faith, that so the truth of the Gospel, which they resisted, might continue with the saints. This fight is called "the fight of faith"; partly in opposition to the law, and to , "the fight", or "war of the law" the Jews (r) so much talk of; and in which the false teachers, in the apostle's time, were so much engaged, and against whom the apostles set themselves; and partly because the doctrine of faith, the faith of the Gospel, the faith once delivered to the saints, is what they earnestly contended, strove, and fought for; and because the grace of faith, as conversant with the Scriptures of truth, was the weapon they fought with: and this may be called a "good fight", because it is in a good cause, the cause of God and truth; and under a good Captain, Jesus Christ the Captain of our salvation; for which good weapons are provided, even the whole armour of God, and which are not carnal, but spiritual and mighty; to which may be added, that those who are engaged in this fight may be sure of victory, and the crown of glory, life, and righteousness: so that when they have done fighting they have nothing else to do but to
lay hold on eternal life; as Timothy for his encouragement is here bid to do. Eternal life is the prize of the high calling of God, which is held up, and held forth to those who are fighting the Lord's battles; and this they should look unto as the recompense of reward; and this they may lay hold upon, even now by faith, believing their interest in it, their right unto it, and that they shall enjoy it; of which they may be the more assured, because of their effectual calling:
whereunto thou art also called; not barely by the external ministration of the Gospel, in which sense many are called, but few chosen and saved; but internally, by the special grace and power of the Spirit of God; and such who are so called, are not only called to grace, but to eternal glory; and the God of all grace, who has called unto it, of his sovereign good will and pleasure, is faithful, and will bestow it. The word "also" is left out in the Alexandrian copy, and in the Vulgate Latin, and in all the Oriental versions; but it seems to be emphatic, and is used to strengthen Timothy's faith, as to the enjoyment of eternal life; since it was not only the reward of grace, following upon the good fight of faith, but was that also to which he was called by the grace of God:
and hast professed a good profession before many witnesses; both before the brethren at Lystra, at his baptism and admission into the church, before whom he gave an account of his faith, and made a profession of it; and who, upon this, and his agreeable life and conversation, gave a good report of him to the Apostle Paul, Acts 16:1 and before the apostle, and the rest of the elders, when they laid their hands on him, whereby an extraordinary gift was conveyed unto him, Ti1 4:14 or it may be before the men of the world, some violent persecutors, before whom he bravely, and with great intrepidity, professed his faith in Christ Jesus; and which he continued constantly to do, in every place wherever he came; and which being done so often, and so publicly, is a reason why he should keep on till the battle was over.
(r) Zohar in Numb. fol. 99. 4. T. Hieros. Taanith, fol. 69. 2. & Bab. Chagiga, fol. 14. 1. Megilia, fol. 15. 2. & Sanhedrin, fol. 93. 2. & 111. 2. Midrash Ruth, fol. 31. 4. Echa Rabbati, fol. 53. 2. Caphtor, fol. 93. 2. & Seder Olam Rabba, c. 25. & Jarchi in Cant. iii. 8.
John Wesley
Fight the good fight of faith - Not about words. Lay hold on eternal life - Just before thee. Thou hast confessed the good confession - Perhaps at his baptism: so likewise, Ti1 6:13; but with a remarkable variation of the expression. Thou hast confessed the good confession before many witnesses - To which they all assented. He witnessed the good confession; but Pilate did not assent to it.
Robert Jamieson, A. R. Fausset and David Brown
Fight the good fight--BIRKS thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 1Cor 9:24-26. Contrast "strifes of words" (Ti1 6:4). Compare Ti1 1:18; Ti2 4:7. The "good profession" is connected with the good fight (Ps 60:4).
lay hold on eternal life--the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (Ti2 4:7-8; Phil 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."
also--not in the oldest manuscripts.
professed a good profession--Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in Ti1 6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, Jn 18:36-37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in Ti1 1:18; Ti1 4:14; Ti2 1:4.
before many witnesses--who would testify against thee if thou shouldest fall away [BENGEL].
6:136:13: Պատուիրեմ քեզ առաջի Աստուծոյ՝ որ կենդանի առնէ զամենայն, եւ Յիսուսի Քրիստոսի, որ վկայեաց առաջի Պոնտացւոյ Պիղատոսի զբարւո՛ք դաւանութիւնն[4956], [4956] Օրինակ մի. Քեզ այսօր առաջի Աստուծոյ։ Ոմանք. Եւ Քրիստոսի Յիսուսի որ։
13 Պատուիրում եմ քեզ Աստծու ներկայութեամբ, որը կեանք է տալիս ամէն ինչի, եւ Յիսուս Քրիստոսի առաջ, որը Պոնտացի Պիղատոսի առաջ վկայեց բարի դաւանութիւնը,
13 Կը պատուիրեմ քեզի Աստուծոյ առջեւ, որ կենդանի կ’ընէ բոլորը եւ Քրիստոս Յիսուսին առջեւ, որ Պոնտացի Պիղատոսին առջեւ վկայեց բարի դաւանութիւնը,
Պատուիրեմ քեզ առաջի Աստուծոյ որ կենդանի առնէ զամենայն, եւ Յիսուսի Քրիստոսի որ վկայեաց առաջի Պոնտացւոյ Պիղատոսի զբարւոք դաւանութիւնն:

6:13: Պատուիրեմ քեզ առաջի Աստուծոյ՝ որ կենդանի առնէ զամենայն, եւ Յիսուսի Քրիստոսի, որ վկայեաց առաջի Պոնտացւոյ Պիղատոսի զբարւո՛ք դաւանութիւնն[4956],
[4956] Օրինակ մի. Քեզ այսօր առաջի Աստուծոյ։ Ոմանք. Եւ Քրիստոսի Յիսուսի որ։
13 Պատուիրում եմ քեզ Աստծու ներկայութեամբ, որը կեանք է տալիս ամէն ինչի, եւ Յիսուս Քրիստոսի առաջ, որը Պոնտացի Պիղատոսի առաջ վկայեց բարի դաւանութիւնը,
13 Կը պատուիրեմ քեզի Աստուծոյ առջեւ, որ կենդանի կ’ընէ բոլորը եւ Քրիստոս Յիսուսին առջեւ, որ Պոնտացի Պիղատոսին առջեւ վկայեց բարի դաւանութիւնը,
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: Пред Богом, все животворящим, и пред Христом Иисусом, Который засвидетельствовал пред Понтием Пилатом доброе исповедание, завещеваю тебе
6:13  παραγγέλλω [σοι ] ἐνώπιον τοῦ θεοῦ τοῦ ζῳογονοῦντος τὰ πάντα καὶ χριστοῦ ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ ποντίου πιλάτου τὴν καλὴν ὁμολογίαν,
6:13. παραγγέλλω (I-message-beside) σοι (unto-thee) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) ζωογονοῦντος (of-life-generateeing-unto) τὰ (to-the-ones) πάντα ( to-all ) καὶ (and) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) μαρτυρήσαντος (of-having-witnessed-unto) ἐπὶ (upon) Ποντίου (of-a-Pontios) Πειλάτου (of-a-Peilatos) τὴν (to-the-one) καλὴν (to-seemly) ὁμολογίαν, (to-an-along-fortheeing-unto,"
6:13. praecipio tibi coram Deo qui vivificat omnia et Christo Iesu qui testimonium reddidit sub Pontio Pilato bonam confessionemI charge thee before God who quickeneth all things, and before Christ Jesus who gave testimony under Pontius Pilate, a good confession:
13. I charge thee in the sight of God, who quickeneth all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession;
6:13. I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession;
6:13. I charge you, in the sight of God, who enlivens all things, and in the sight of Christ Jesus, who gave the testimony of a good profession under Pontius Pilate,
I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession:

13: Пред Богом, все животворящим, и пред Христом Иисусом, Который засвидетельствовал пред Понтием Пилатом доброе исповедание, завещеваю тебе
6:13  παραγγέλλω [σοι ] ἐνώπιον τοῦ θεοῦ τοῦ ζῳογονοῦντος τὰ πάντα καὶ χριστοῦ ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ ποντίου πιλάτου τὴν καλὴν ὁμολογίαν,
6:13. praecipio tibi coram Deo qui vivificat omnia et Christo Iesu qui testimonium reddidit sub Pontio Pilato bonam confessionem
I charge thee before God who quickeneth all things, and before Christ Jesus who gave testimony under Pontius Pilate, a good confession:
6:13. I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession;
6:13. I charge you, in the sight of God, who enlivens all things, and in the sight of Christ Jesus, who gave the testimony of a good profession under Pontius Pilate,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Чтобы еще более укрепить Тимофея в неуклонном благочестии, апостол поставляет его пред лицом Самого Бога, все животворящего и следовательно могущего возвратить Своему рабу жизнь, которой он может лишиться за твердое исповедание веры. Поставляет апостол Тимофея и пред лицом Христа, Который пред неверующим Пилатом твердо заявил Свое исповедание о Себе как о Сыне Божием. В конце концов апостол указывает Тимофею, что тот должен хранить данную ему от апостола заповедь до самого явления Христа на землю. Некоторые говорят, что апостол здесь имеет в виду смерть Тимофея (Полянский), но такое понимание представляется очень неподходящим к прямому смыслу выражения: "даже до явления Господа нашего Иисуса Христа". Апостолу не была чужда мысль о возможности дожить до второго пришествия Христова. См. Кол. III:3, 4; 1: Фес. IV: 17.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Solemn Charge; Caution to Rich.A. D. 64.
13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; 14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: 15 Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; 16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. 17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; 18 That they do good, that they be rich in good works, ready to distribute, willing to communicate; 19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: 21 Which some professing have erred concerning the faith. Grace be with thee. Amen.

The apostle here charges Timothy to keep this commandment (that is, the whole work of his ministry, all the trust reposed in him, all the service expected from him) without spot, unrebukable; he must conduct himself so in his ministry that he might not lay himself open to any blame nor incur any blemish. What are the motives to move him to this?

I. He gives him a solemn charge: I give thee charge in the sight of God that thou do this. He charges him as he will answer it at the great day to that God whose eyes are upon us all, who sees what we are and what we do:--God, who quickens all things, who has life in himself and is the fountain of life. This should quicken us to the service of God that we serve a God who quickens all things. He charges him before Christ Jesus, to whom in a peculiar manner he stood related as a minister of his gospel: Who before Pontius Pilate witnessed a good confession. Observe, Christ died not only as a sacrifice, but as a martyr; and he witnessed a good confession when he was arraigned before Pilate, saying (John xviii. 36, 37), My kingdom is not of this world: I am come to bear witness unto the truth. That good confession of his before Pilate, My kingdom is not of this world, should be effectual to draw off all his followers, both ministers and people, from the love of this world.

II. He reminds him of the confession that he himself had made: Thou hast professed a good profession before many witnesses (v. 12), namely, when he was ordained by the laying on of the hands of the presbytery. The obligation of that was still upon him, and he must live up to that, and be quickened by that, to do the work of his ministry.

III. He reminds him of Christ's second coming: "Keep this commandment-until the appearing of our Lord Jesus Christ; keep it as long as thou live, till Christ come at death to give thee a discharge. Keep it with an eye to his second coming, when we must all give an account of the talents we have been entrusted with," Luke xvi. 2. Observe, The Lord Jesus Christ will appear, and it will be a glorious appearing, not like his first appearing in the days of his humiliation. Ministers should have an eye to this appearing of the Lord Jesus Christ in all their ministrations, and, till his appearing, they are to keep this commandment without spot, unrebukable. Mentioning the appearing of Christ, as one that loved it, Paul loves to speak of it, and loves to speak of him who shall then appear. The appearing of Christ is certain (he shall show it), but it is not for us to know the time and season of it, which the Father has kept in his own power: let this suffice us, that in time he will show it, in the time that he thinks fit for it. Observe,

1. Concerning Christ and God the Father the apostle here speaks great things. (1.) That God is the only Potentate; the powers of earthly princes are all derived from him, and depend upon him. The powers that exist are ordained of God, Rom. xiii. 1. He is the only Potentate that is absolute and sovereign, and perfectly independent. (2.) He is the blessed and the only Potentate, infinitely happy, and nothing can in the least impair his happiness. (3.) He is King of kings, and Lord of lords. All the kings of the earth derive their power from him; he gave them their crowns, they hold them under him, and he has a sovereign dominion over them. This is Christ's title (Rev. xix. 16), upon his vesture and his thigh; for he has a name higher than the kings of the earth. (4.) He only has immortality. He only is immortal in himself, and has immortality as he is the fountain of it, for the immortality of angels and spirits derived from him. (5.) He dwells in inaccessible light, light which no man can approach unto: no man can get to heaven but those whom he is pleased to bring thither, and admit into his kingdom. (6.) He is invisible: Whom no man hath seen, nor can see. It is impossible that mortal eyes should bear the brightness of the divine glory. No man can see God and live.

2. Having mentioned these glorious attributes, he concludes with a doxology: To him be honour and power everlasting. Amen. God having all power and honour to himself, it is our duty to ascribe all power and honour to him. (1.) What an evil is sin, when committed against such a God, the blessed and only Potentate! The evil of it rises in proportion to the dignity of him against whom it is committed. (2.) Great is his condescension, to take notice of such mean and vile creatures as we are. What are we then, that the blessed God, the King of kings and Lord of lords, should seek after us? (3.) Blessed are those who are admitted to dwell with this great and blessed Potentate. Happy are thy men (says the queen of Sheba to king Solomon), happy are these thy servants, who stand continually before thee, 1 Kings x. 8. Much more happy are those who are allowed to stand before the King of kings. (4.) Let us love, adore, and praise, the great God; for who shall not fear thee, O Lord, and glorify thy name? For thou only art holy, Rev. xv. 4.

IV. The apostle adds, by way of postscript, a lesson for rich people, v. 17-19.

1. Timothy must charge those that are rich to beware of the temptations, and improve the opportunities, of their prosperous estate. (1.) He must caution them to take heed of pride. This is a sin that easily besets rich people, upon whom the world smiles. Charge them that they be not high-minded, or think of themselves above what is meet, or be puffed up with their wealth. (2.) He must caution them against vain confidence in their wealth. Charge them that they trust not in uncertain riches. Nothing is more uncertain than the wealth of this world; many have had much of it one day and been stripped of all the next. Riches make themselves wings, and fly away as an eagle, &c., Prov. xxiii. 5. (3.) He must charge them to trust in God, the living God, to make him their hope, who giveth us richly all things to enjoy. Those who are rich must see God giving them their riches, and giving them to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. (4.) He must charge them to do good with what they have (for what is the best estate worth, any more than as it gives a man an opportunity of doing so much the more good?): That they be rich in good works. Those are truly rich who are rich in good works. That they be ready to distribute, willing to communicate: not only to do it, but to do it willingly, for God loves a cheerful giver. (5.) He must charge them to think of another world, and prepare for that which is to come by works of charity: Laying up in store a good foundation against the time to come, that they may take hold on eternal life.

2. Hence we may observe, (1.) Ministers must not be afraid of the rich; be they ever so rich, they must speak to them, and charge them. (2.) They must caution them against pride, and vain confidence in their riches: That they be not high-minded, nor trust in uncertain riches. Stir them up to works of piety and charity: That they do good, &c. (3.) This is the way for the rich to lay up in store for themselves for the time to come, that they may lay hold on eternal life; in the way of well-doing we are to seek for glory, honour, and immortality, and eternal life will be the end of all, Rom. ii. 7. (4.) Here is a lesson for ministers in the charge given to Timothy: Keep that which is committed to thy trust. Every minister is a trustee, and it is a treasure committed to his trust, which he has to keep. The truths of God, the ordinances of God, keep these, avoiding profane and vain babblings; not affecting human eloquence, which the apostle calls vain babbling, or human learning, which often opposes the truths of God, but keep close to the written word, for that is committed to our trust. Some who have been very proud of their learning, their science, which is falsely so called, have by that been debauched in their principles and been drawn away from the faith of Christ, which is a good reason why we should keep to the plain word of the gospel, and resolve to live and die by that. Observe, [1.] Ministers cannot be too earnestly exhorted to keep what is committed to their trust, because it is a great trust lodged with them: O Timothy, keep that which is committed to thy trust! as if he had said, "I cannot conclude without charging thee again; whatever thou doest, be sure to keep this trust, for it is too great a trust to be betrayed." [2.] Ministers are to avoid babblings, if they would keep what is committed to them, because they are vain and profane. [3.] That science that opposes the truth of the gospel is falsely so called; it is not true science, for if it were it would approve of the gospel and consent to it. [4.] Those who are so fond of such science are in great danger of erring concerning the faith; those who are for advancing reason above faith are in danger of leaving faith.

V. Our apostle concludes with a solemn prayer and benediction: Grace be with thee. Amen. Observe, this is a short, yet comprehensive prayer for our friends, for grace comprehends in it all that is good, and grace is an earnest, yea, a beginning, of glory; for, wherever God gives grace, he will give glory, and will not withhold any good thing from him who walketh uprightly. Grace be with you all. Amen.
Adam Clarke: Commentary on the Bible - 1831
6:13: I give thee charge - This is similar to that in Ti1 5:21 (note).
Who quickeneth all things - God, who is the fountain of life, and who is the resurrection; and who will raise thee up at the last day to a life of ineffable glory, if thou be faithful unto death. And should thy life fall a sacrifice to the performance of thy duty, all will be safe; for thy life is hid with Christ in God, and when he who is thy life shall appear, then shalt thou also appear with him in glory! Thy kingdom is not of this world; remember that this good confession was made by thy Master before Pilate. Keep disentangled from all earthly things, live to and for God, and all will be well.
A good confession - The confession made by Christ before Pontius Pilate is, that he was Messiah the King; but that his kingdom was not of this world; and that hereafter he should be seen coming in the clouds of heaven to judge the quick and dead. See Joh 18:36, Joh 18:37; and Mar 14:61, Mar 14:62.
Albert Barnes: Notes on the Bible - 1834
6:13: I give thee charge in the sight God - see the notes on Ti1 5:21.
Who quickeneth all things - Who gives life to all; notes on Eph 2:1. It is not quite clear why the apostle refers to this attribute of God as enforcing the charge which he here makes. Perhaps he means to say that God is the source of life, and that as he had given life to Timothy - natural and spiritual - he had a right to require that it should be employed in his service; and that, if, in obedience to this charge and in the performance of his duties, he should be required to lay down his life, he should bear in remembrance that God had power to raise him up again. This is more distinctly urged in Ti2 2:8-10.
And before Christ Jesus - As in the presence of Christ, and stimulated by his example.
Who before Pontius Pilate witnessed a good confession - Margin, "profession." The same Greek word is used which in Ti1 6:12 is translated "profession." The reference is to the fact that the Lord Jesus, when standing at the bar of Pilate who claimed to have power over his life, did not shrink from an open avowal of the truth; Joh 18:36-37. Nothing can be better fitted to preserve our minds steadfast in the faith, and to enable us to maintain our sacred vows in this world when allured by temptation, or when ridiculed for our religion, than to remember the example of the Lord Jesus; Let us place him before us as he stood at the bar of Pilate - threatened with death in its most appalling form, and ridiculed for the principles which he maintained; let us look on him, friendless and alone, and see with what seriousness, and sincerity, and boldness he stated the simple truth about himself, and we shall have one of the best securities that we can have, that we shall not dishonor our profession. A clear view of the example of Christ our Saviour, in those circumstances, and a deep conviction that his eye is upon us to discern whether we are steadfast as he was, will do more than all abstract precepts to make us faithful to our christian calling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: give: Ti1 5:21
who quickeneth: Deu 32:39; Sa1 2:6; Joh 5:21, Joh 5:26, Joh 14:25, Joh 14:26, Joh 14:6; Act 17:25; Rev 21:6; Rev 22:1
who before: Mat 27:11; Joh 18:36, Joh 18:37, Joh 19:11; Rev 1:5, Rev 3:14
confession: or, profession
Geneva 1599
(10) I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession;
(10) A most earnest request and charge, to observe and keep all the things faithfully, with our eyes set upon the coming of Jesus Christ, whose glory we have to contrast with the vain glittering of this world, and his power with all the terrors of the wicked.
John Gill
I give thee charge in the sight of God,.... Who is omniscient and omnipotent:
who quickeneth all things; all creatures, for all animate creatures have their life, motion, and bring in him; and who quickeneth all his people, at first conversion, when dead in sin, and afterwards when dull and lifeless; and who will quicken the dead at the last day. This seems to be mentioned to strengthen Timothy against the fears of death, that should he die in fighting the Lord's battles, he was able to raise him from the dead, and would do it.
And before Christ Jesus, who before Pontius Pilate witnessed a good confession; or rather "under Pontius Pilate"; or, as the Arabic and Ethiopic versions render it, "in the time of Pontius Pilate"; for this may refer not only to the confession Christ made in his presence, at his examination by him, when he owned himself to be a King, declared the nature of his kingdom, and signified that the end of his incarnation was to bear a testimony to the truth; but it may also refer to the faithful, plain, and open witness Christ bore to truth throughout the whole of his ministry, under Pontius Pilate, by his doctrine and miracles, and at last by his sufferings and death, which he endured under him; and this is mentioned for Timothy's imitation, and to encourage him, and all other saints, to hold fast the profession of their faith to the end.
John Wesley
I charge thee before God, who quickeneth all things - Who hath quickened thee, and will quicken thee at the great day.
Robert Jamieson, A. R. Fausset and David Brown
quickeneth all things--that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Acts 7:19; compare Neh 9:6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in Ti1 6:14, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," Ti1 6:12, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.
witnessed--It was the Lord's part to witness, Timothy's part to confess (or "profess," Ti1 6:12) "the good confession" [BENGEL]. The confession was His testimony that He was King, and His kingdom that of the truth (see on Ti1 6:12; Ti1 6:15; Mt 27:11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.
6:146:14: պահե՛լ քեզ զպատուիրանն, անբիծ՝ անարատ, մինչեւ ՚ի յայտնութիւն Տեառն մերոյ Յիսուսի Քրիստոսի[4957]. [4957] Ոմանք. Ամբիծ եւ անարատ մինչեւ յայտնութիւն։
14 որ դու պահես պատուիրանը անբիծ, անարատ, մինչեւ յայտնութիւնը Յիսուս Քրիստոսի,
14 Որ դուն այն պատուէրը անբիծ, անարատ պահես՝ մինչեւ մեր Տէրոջը Յիսուս Քրիստոսին յայտնութիւնը.
պահել քեզ զպատուիրանն անբիծ, անարատ, մինչեւ ի յայտնութիւն Տեառն մերոյ Յիսուսի Քրիստոսի:

6:14: պահե՛լ քեզ զպատուիրանն, անբիծ՝ անարատ, մինչեւ ՚ի յայտնութիւն Տեառն մերոյ Յիսուսի Քրիստոսի[4957].
[4957] Ոմանք. Ամբիծ եւ անարատ մինչեւ յայտնութիւն։
14 որ դու պահես պատուիրանը անբիծ, անարատ, մինչեւ յայտնութիւնը Յիսուս Քրիստոսի,
14 Որ դուն այն պատուէրը անբիծ, անարատ պահես՝ մինչեւ մեր Տէրոջը Յիսուս Քրիստոսին յայտնութիւնը.
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: соблюсти заповедь чисто и неукоризненно, даже до явления Господа нашего Иисуса Христа,
6:14  τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ,
6:14. τηρῆσαί (to-have-kept-unto) σε (to-thee) τὴν (to-the-one) ἐντολὴν (to-a-finishing-in) ἄσπιλον (to-un-smirched) ἀνεπίλημπτον (to-un-takeable-upon) μέχρι (unto-lest-whilst) τῆς (of-the-one) ἐπιφανείας (of-a-manifesting-upon-of) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"
6:14. ut serves mandatum sine macula inreprehensibile usque in adventum Domini nostri Iesu ChristiThat thou keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ,
14. that thou keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ:
6:14. That thou keep [this] commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
6:14. to observe the commandment, immaculately, irreproachably, unto the return of our Lord Jesus Christ.
That thou keep [this] commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:

14: соблюсти заповедь чисто и неукоризненно, даже до явления Господа нашего Иисуса Христа,
6:14  τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ,
6:14. ut serves mandatum sine macula inreprehensibile usque in adventum Domini nostri Iesu Christi
That thou keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ,
6:14. That thou keep [this] commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
6:14. to observe the commandment, immaculately, irreproachably, unto the return of our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:14: That thou keep this commandment without spot - Two things are mentioned here:
1. That the commandment itself - the whole doctrine of Christ, should be kept entire.
2. That his life should be agreeable to that doctrine. Keep it without spot - let there be no blot on the sacred book; add nothing to it; take nothing from it; change nothing in it. Deliver down to thy successors the truth as thou hast had it from God himself.
Unrebukable - Let there be nothing in thy conduct or spirit contrary to this truth. Keep the truth, and the truth will keep thee.
Until the appearing of our Lord - Hand it down pure, and let thy conduct be a comment on it, that it may continue in the world and in the Church till the coming of Christ.
Albert Barnes: Notes on the Bible - 1834
6:14: That thou keep this commandment - Referring particularly to the solemn injunction which he had just given him, to "fight the good fight of faith," but perhaps also including all that he had enjoined on him.
Without spot - It seems harsh, and is unusual, to apply the epithet, "without spot" - ἄσπιλος aspilos - to a command or doctrine, and the passage may be so construed that this may be understood as referring to Timothy himself - "That thou keep the commandment so that thou mayest be without spot and unrebukable." See Bloomfield, Crit. Dig., in loc. The word here rendered "without spot," occurs in the New Testament only here and in Jam 1:27; Pe1 1:19; Pe2 3:14. It means without any "stain" or "blemish; pure." If applied here to Timothy, it means that he should so keep the command that there would be no stain on his moral character; if to the doctrine, that that should be kept pure.
Unrebukable - So that there be no occasion for reproach or reproof; see notes on Phi 2:15.
Until the appearing of our Lord Jesus Christ - see notes on Th1 2:19; Th1 4:16; Th1 5:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: keep: Ti1 6:20, Ti1 4:11-16; Ch1 28:9, Ch1 28:10, Ch1 28:20; Col 4:17
without: Sol 4:7; Eph 5:27; Heb 9:14; Pe1 1:19; Pe2 3:14
unrebukeable: Phi 2:15; Col 1:22; Jde 1:24
until: Co1 1:8; Phi 1:6, Phi 1:10; Th1 3:13, Th1 5:23; Th2 2:1; Ti2 4:1; Tit 2:13; Heb 9:28; Pe1 1:7; Jo1 3:2; Rev 1:7
John Gill
That thou keep this commandment,.... Meaning either what he had now last of all enjoined him, to fight the good fight of faith; or the whole of the orders he had given him throughout the epistle, relating both to the doctrine and discipline of the house of God; or rather the work and office of preaching the Gospel, which was committed to him by the Holy Ghost, and enjoined him by the commandment of the everlasting God: and this the apostle, before God and Christ, charges him to observe and keep, in the following manner,
without spot, and unrebukeable; the sense is, that he would discharge his ministerial function with all faithfulness and purity; that he would sincerely, and without any adulteration, preach the pure Gospel of Christ; and that he would so behave in his life and conversation, that his ministry might not be justly blamed by men, or he be rebuked by the church here, or by Christ hereafter: and this he would have him do,
until the appearing of our Lord Jesus Christ; to judge the quick and dead at the last day, and which will be very illustrious and glorious. Now Christ is hid from the eyes of men, but to them that look for him he will appear a second time in great glory; in the glory of his Father, and of his own, and of the holy angels; and when his saints will appear with him in glory: and this the apostle the rather mentions, since every man's work and ministry will then be made manifest; this bright day of Christ's appearing will declare it, and everyone must give an account of himself, and his talents, unto him: and this shows that the apostle did not design this charge, and these instructions, for Timothy only, but for all other ministers of the Gospel, till the second coming of Christ; though this was then, as now, so much unknown, when it would be, that it could not be said but Timothy might live unto it.
Robert Jamieson, A. R. Fausset and David Brown
keep this commandment--Greek, "the commandment," that is, the Gospel rule of life (Ti1 1:5; Jn 13:34; 2Pet 2:21; 2Pet 3:2).
without spot, unrebukeable--agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (Ti1 5:22; Eph 5:27; Jas 1:27; 2Pet 3:14).
until the appearing of . . . Christ--His coming in person (Th2 2:8; Tit 2:13). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [BENGEL]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, Ti1 6:15, he says, "in HIS times": the Church's true attitude is that of continual expectation of her Lord's return (1Cor 1:8; Phil 1:6, Phil 1:10).
6:156:15: զոր յի՛ւր ժամանակս ցուցցէ Երանելին, եւ միա՛յն Հզօր, Թագաւո՛ր թագաւորաց, եւ Տէ՛ր տերանց[4958]. [4958] Ոմանք. Յիւրում ժամանակի ցուցանէ... Հզօրն, Թագաւորն թա՛՛. եւ Տէրն տե՛՛։
15 որին իր ժամանակում յայտնի պիտի անի Երանելին եւ միակ Հզօրը, թագաւորների Թագաւորը եւ տէրերի Տէրը,
15 Որը իր ատենին պիտի ցուցնէ Երանելին ու միմիայն Հզօրը, թագաւորներուն Թագաւորը ու տէրերուն Տէրը։
զոր յիւր ժամանակս ցուցցէ Երանելին եւ միայն Հզօր, Թագաւոր թագաւորաց եւ Տէր տերանց:

6:15: զոր յի՛ւր ժամանակս ցուցցէ Երանելին, եւ միա՛յն Հզօր, Թագաւո՛ր թագաւորաց, եւ Տէ՛ր տերանց[4958].
[4958] Ոմանք. Յիւրում ժամանակի ցուցանէ... Հզօրն, Թագաւորն թա՛՛. եւ Տէրն տե՛՛։
15 որին իր ժամանակում յայտնի պիտի անի Երանելին եւ միակ Հզօրը, թագաւորների Թագաւորը եւ տէրերի Տէրը,
15 Որը իր ատենին պիտի ցուցնէ Երանելին ու միմիայն Հզօրը, թագաւորներուն Թագաւորը ու տէրերուն Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: которое в свое время откроет блаженный и единый сильный Царь царствующих и Господь господствующих,
6:15  ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων,
6:15. ἣν (to-which) καιροῖς (unto-times) ἰδίοις ( unto-private-belonged ) δείξει (it-shall-show,"ὁ (the-one) μακάριος (bless-belonged) καὶ (and) μόνος (alone) δυνάστης, (an-abler) ὁ (the-one) βασιλεὺς (a-ruler-of) τῶν (of-the-ones) βασιλευόντων ( of-ruling-of ) καὶ (and) κύριος (Authority-belonged) τῶν (of-the-ones) κυριευόντων , ( of-authority-belonging-of ,"
6:15. quem suis temporibus ostendet beatus et solus potens rex regum et Dominus dominantiumWhich in his times he shall shew, who is the Blessed and only Mighty, the King of kings and Lord of lords:
15. which in its own times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
6:15. Which in his times he shall shew, [who is] the blessed and only Potentate, the King of kings, and Lord of lords;
6:15. For at the proper time, he shall reveal the blessed and only Power, the King of kings and the Lord of lords,
Which in his times he shall shew, [who is] the blessed and only Potentate, the King of kings, and Lord of lords:

15: которое в свое время откроет блаженный и единый сильный Царь царствующих и Господь господствующих,
6:15  ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων,
6:15. quem suis temporibus ostendet beatus et solus potens rex regum et Dominus dominantium
Which in his times he shall shew, who is the Blessed and only Mighty, the King of kings and Lord of lords:
6:15. Which in his times he shall shew, [who is] the blessed and only Potentate, the King of kings, and Lord of lords;
6:15. For at the proper time, he shall reveal the blessed and only Power, the King of kings and the Lord of lords,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Явление Христа совершится в свое, для этого определенное от Бога время (ср. Деян I:7). Бог называется здесь "блаженным" в противоположность земным владыкам, которые нередко принуждены подвергаться разного рода страданиям. Он есть единый сильный (dunasthV), потому что, собственно говоря, все прочие владетели сами по себе, без Бога, бессильны (Пс. CLXV:3) и вполне зависят от Бога. Наравне со всеми людьми они подлежат и закону смерти, от которой свободен только Бог. Он есть единый бессмертный в собственном смысле этого слова, в силу Своей собственной природы: все другие живые существа, даже Ангелы, имеют бессмертие, какое получили при своем происхождении от Бога. К Богу нельзя приблизиться и Его узреть - конечно, обыкновенными очами (визионарное видение Бога здесь не имеется в виду). Все это апостол говорит для того, чтобы убедить Тимофея с твердостью переносить всякие испытания, какие ему Бог пошлет, в особенности же убедить его, чтобы он не боялся земных владык, которые пред Богом - ничто.
Adam Clarke: Commentary on the Bible - 1831
6:15: Which in his times he shall show - Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the second coming of his Son.
The blessed and only Potentate - Δυναστης, Potentate, is applied to secular governors; but none of these can be styled ὁ μακαριος και μονος, the happy and only One; ὁ Βασιλευς των βασιλευοντων, the King of kings, or the King over all kings; and Κυριος των κυριευοντων, the Lord over all lords or rulers. These are titles which could not be given to any mortals. This is made more specific by the verse following.
Albert Barnes: Notes on the Bible - 1834
6:15: Which in his times he shall show - Which God will Rev_eal at such times as he shall deem best. It is implied here that the time is unknown to people; see the notes on Act 1:7.
Who is the blessed and only Potentate - God, who is the ruler over all. The word used here - δυνάστης dunastē s - means one who is "mighty" Luk 1:22, then a prince or ruler; compare Act 8:27. It is applied here to God as the mighty ruler over the universe.
The King of kings - Who claims dominion over all the kings of the earth. In Rev 7:14, the same appellation is applied to the Lord Jesus, ascribing to him universal dominion.
Lord of lords - The idea here is, that all the sovereigns of the earth are under his sway; that none of them can pRev_ent the accomplishment of his purposes; and that he can direct the winding up of human affairs when he pleases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: who: Ti1 1:11, Ti1 1:17; Psa 47:2, Psa 83:18; Jer 10:10, Jer 46:18; Dan 2:44-47, Dan 4:34; Mat 6:13
the King: Ezr 7:12; Pro 8:15; Rev 17:14, Rev 19:16
Geneva 1599
Which in his times he shall shew, [who is] the (f) blessed and only Potentate, the King of kings, and Lord of lords;
(f) He combines many words together for one purpose: by which he confirms the power of God, which if we trust steadfastly in, we will not be moved out of our position.
John Gill
Which in his times he shall show,.... For though the time of Christ's appearing is unknown, yet the thing itself is certain; God will bring it about, and make it manifest in his own time, in the time that is fixed and appointed by him; and which is only known unto him, and which he keeps in his own power, and has reserved in his own breast:
who is the blessed; the Syriac version reads, "the blessed God"; who is blessed in himself, in his Son and Spirit, in the perfections of his nature; who is God all-sufficient, has enough in himself for himself, and for all his creatures; who is the fountain and the author of all blessedness, temporal, spiritual, and eternal, which any of them are, or shall be possessed of:
and only Potentate; or Governor of the whole world, which can be said of none but himself: he is the Governor among the nations, and over all the nations of the earth; his kingdom rules over all other kingdoms; and he has his power and government from himself, whereas all other potentates have their power from him, as follows:
the King of kings, and Lord of lords; from whom they receive their sceptres, crowns, and kingdoms; by whom they reign, and are continued in their power; for he sets up kings, and removes kings at his pleasure, and to him they must be accountable for all their administrations another day; and at present they are under his influence, and at his control; he has their hearts, and their counsels, as well as kingdoms, in his hands, and under his overruling providence; and causes all to answer his wise and eternal purposes. These titles are used by the Jews, who style him, , "Lord of all lords, King over all kings" (s). The same name is given to Christ, Rev_ 19:16 which shows him to be equal with the Father.
(s) Zohar in Numb. fol. 100. 2.
John Wesley
Which - Appearing. In his own times - The power, the knowledge, and the revelation of which, remain in his eternal mind.
Robert Jamieson, A. R. Fausset and David Brown
in his times--Greek, "His own [fitting] times" (Acts 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (Ti1 2:6; Ti2 1:9; Tit 1:3; Heb 1:1).
he shall show--"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Acts 3:20): "He" is the Father (Ti1 6:16).
blessed--in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (Ti1 1:11; Tit 2:13).
only-- (Jn 17:3; Rom 16:27; Rev_ 15:4).
King of kings--elsewhere applied also to Jesus (Rev_ 1:5; Rev_ 17:14; Rev_ 19:16).
6:166:16: որ միա՛յն ունի զանմահութիւն՝ բնակեալ ՚ի լոյս անմատոյց. զոր ո՛չ ոք ետես ՚ի մարդկանէ, եւ ո՛չ տեսանել կարօղ է. որում պատի՛ւ եւ զօրութիւն յաւիտեանս. ամէն[4959]։[4959] Ոմանք. Բնակեալն ՚ի լոյս։
16 նա, որ միայն ի՛նքն ունի անմահութիւնը եւ բնակւում է անմատչելի լոյսի մէջ, որ մարդկանցից ոչ ոք չի տեսել եւ ոչ էլ կարող է տեսնել. նրան պատիւ եւ զօրութիւն յաւիտեանս: Ամէն:
16 Որ միայն ունի անմահութիւն՝ անմերձենալի լոյսի մէջ բնակած, որ մարդոցմէ մէ՛կը չտեսաւ, ո՛չ ալ տեսնելու կարող է, որուն պատիւ եւ զօրութիւն յաւիտեանս։ Ամէն։
որ միայն ունի զանմահութիւն` բնակեալ ի լոյս անմատոյց. զոր ոչ ոք ետես ի մարդկանէ եւ ոչ տեսանել կարող է, որում պատիւ եւ զօրութիւն յաւիտեանս: Ամէն:

6:16: որ միա՛յն ունի զանմահութիւն՝ բնակեալ ՚ի լոյս անմատոյց. զոր ո՛չ ոք ետես ՚ի մարդկանէ, եւ ո՛չ տեսանել կարօղ է. որում պատի՛ւ եւ զօրութիւն յաւիտեանս. ամէն[4959]։
[4959] Ոմանք. Բնակեալն ՚ի լոյս։
16 նա, որ միայն ի՛նքն ունի անմահութիւնը եւ բնակւում է անմատչելի լոյսի մէջ, որ մարդկանցից ոչ ոք չի տեսել եւ ոչ էլ կարող է տեսնել. նրան պատիւ եւ զօրութիւն յաւիտեանս: Ամէն:
16 Որ միայն ունի անմահութիւն՝ անմերձենալի լոյսի մէջ բնակած, որ մարդոցմէ մէ՛կը չտեսաւ, ո՛չ ալ տեսնելու կարող է, որուն պատիւ եւ զօրութիւն յաւիտեանս։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: единый имеющий бессмертие, Который обитает в неприступном свете, Которого никто из человеков не видел и видеть не может. Ему честь и держава вечная! Аминь.
6:16  ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν.
6:16. ὁ (the-one) μόνος (alone) ἔχων (holding) ἀθανασίαν, (to-an-un-dying-unto,"φῶς (to-a-light) οἰκῶν (housing-unto) ἀπρόσιτον, (to-un-goable-toward,"ὃν (to-which) εἶδεν (it-had-seen) οὐδεὶς (not-moreover-one) ἀνθρώπων (of-mankinds) οὐδὲ (not-moreover) ἰδεῖν (to-have-had-seen) δύναται : ( it-ableth ) ᾧ (unto-which) τιμὴ (a-valuation) καὶ (and) κράτος (a-securement) αἰώνιον: (aged-belonged,"ἀμήν. (amen)
6:16. qui solus habet inmortalitatem lucem habitans inaccessibilem quem vidit nullus hominum sed nec videre potest cui honor et imperium sempiternum amenWho only hath immortality and inhabiteth light inaccessible: whom no man hath seen, nor can see: to whom be honour and empire everlasting. Amen.
16. who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see: to whom honour and power eternal. Amen.
6:16. Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen.
6:16. who alone holds immortality, and who inhabits the inaccessible light, whom no man has seen, nor even is able to see, to whom is honor and everlasting dominion. Amen.
Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen:

16: единый имеющий бессмертие, Который обитает в неприступном свете, Которого никто из человеков не видел и видеть не может. Ему честь и держава вечная! Аминь.
6:16  ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν.
6:16. qui solus habet inmortalitatem lucem habitans inaccessibilem quem vidit nullus hominum sed nec videre potest cui honor et imperium sempiternum amen
Who only hath immortality and inhabiteth light inaccessible: whom no man hath seen, nor can see: to whom be honour and empire everlasting. Amen.
16. who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see: to whom honour and power eternal. Amen.
6:16. Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen.
6:16. who alone holds immortality, and who inhabits the inaccessible light, whom no man has seen, nor even is able to see, to whom is honor and everlasting dominion. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:16: Who only hath immortality - All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can have immortality.
Dwelling in the light which no man can approach unto - All this is said by the apostle in three words φως οικων απροσιτον, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings.
Whom no man hath seen, nor can see - Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Because he is infinite and eternal, therefore he is incomprehensible; and if incomprehensible to the mind, consequently invisible to the eye.
To whom - As the author of being, and the dispenser of all good, be ascribed honor and power - the sole authority of all-pervading, all-superintending, all-preserving, and everlasting might.
The words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menander; this is allowed on all hands. But does he not quote, or refer to, Aeschylus and Sophocles too? Scarcely any person suspects this; and yet there is such a complete similarity between the following quotations from the above poets and the apostle's words, that we are almost persuaded he had them in his eye. But if so, he extends the thought infinitely higher, by language incomparably more exalted. I shall introduce and compare with the text the passages I refer to.
Ti1 6:15
Ὁ μακαριος και μονος Δυναστης, ὁ Βασιλευς των βασιλευοντων, και Κυριος των κυριευοντων.
The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: -
Αναξ ανακτων, μακαρων
Μακαρτατε, και τελεων
Τελειοτατον κρατος.
Ver 520. Ed. Porson.
"O King of kings! most Blessed of the blessed! most Perfect of the perfect!"
Ti1 6:16
Ὁ μονος εχων αθανασιαν, φως οικων απροσιτον.
In the Antigone of Sophocles there is a sublime address to Jove, of which the following is an extract:
Αγηρως χρονῳ Δυναστας,
Κατεχεις Ολυμπου
Μαρμαροεσσαν αιγλαν.
Ver. 608. Edit. Brunk.
"But thou, an ever-during Potentate, dost inhabit the refulgent splendor of Olympus!"
This passage is grand and noble; but how insignificant does it appear when contrasted with the superior sublimity of the inspired writer! The deity of Sophocles dwells in the dazzling splendor of heaven; but the God of Paul inhabits light so dazzling and so resplendent that it is perfectly unapproachable!
Synesius, in his third hymn, has a fine idea on the mode of God's existence, which very probably he borrowed from St. Paul: -
Κεκαλυμμενε νου
Ιδιαις αυγαις.
"O intellectual Being! veiled in thine own effulgence!"
And a few lines after, he says, -
Συ το κρυπτομενον
Ιδιαις αυγαις.
"Thou art He who art concealed by thy splendors."
All these are excellent, but they are stars of the twelfth magnitude before the apostolic Sun.
See a quotation from Euripides, Ti2 4:8.
Albert Barnes: Notes on the Bible - 1834
6:16: Who only hath immortality - The word here - ἀθανασία athanasia - properly means "exemption from death," and seems to mean that God, in his own nature, enjoys a perfect and certain exemption from death. Creatures have immortality only as they derive it from him, and of course are dependent on him for it. He has it by his very nature, and it is in his case underived, and he cannot be deprived of it. It is one of the essential attributes of his being, that he will always exist, and that death cannot reach him; compare the expression in Joh 5:26, "The Father hath life in himself," and the notes on that passage.
Dwelling in the light which no man can approach unto - Greek, "Inhabiting inapproachable light." The light where he dwells is so brilliant and dazzling that mortal eyes could not endure it. This is a very common representation of the dwelling place of God. See examples quoted in Pricaeus, in loc. Heaven is constantly represented as a place of the most pure and brilliant light, needing not the light of the sun, or the moon, or the stars Rev 21:23-24; Rev 22:5, and God is represented as dwelling in that light, surrounded by amazing and inapproachable glory compare Rev 4:6; Eze 1:4; Heb 1:3.
Whom no man hath seen nor can see - notes on Joh 1:18.
To whom be honour and power everlasting. Amen - see the notes on Rom 11:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: only: Ti1 1:17; Exo 3:14; Deu 32:40; Psa 90:2; Isa 57:15; Joh 8:58; Heb 13:8; Rev 1:8, Rev 1:17, Rev 1:18
dwelling: Psa 104:2; Hab 3:4; Jo1 1:5; Rev 1:16, Rev 1:17, Rev 21:3, Rev 22:5
whom: Exo 33:20; Joh 1:18, Joh 6:46, Joh 14:9; Col 1:15
to whom: Ti1 1:17; Rom 16:25-27; Eph 3:21; Phi 4:20; Jde 1:25; Rev 1:6, Rev 4:11, Rev 7:12
John Gill
Who only hath immortality,.... Angels are immortal, and so are the souls of men, and so will be the bodies of men after the resurrection; but then neither of these have immortality of themselves, they have it from God; who only has it, of himself, originally, essentially, and inderivatively.
Dwelling in that light which no man can approach unto; in this present, frail, and mortal state; yea, angels themselves cannot bear the lustre of it, but cover their faces with their wings; for God is light itself, as well as clothes himself with light, as with a garment; and is the Father and fountain of lights to all his creatures.
Whom no man hath seen, nor can see: nowhere but in Christ, at least spiritually and savingly; and that but very imperfectly in the present state: the sin, frailty, and mortality of human nature must be taken away, in order to inherit the kingdom of God, and enjoy the beatific vision of him; which saints in heaven have, who see him as he is, and in such sort as no man now does, or can see him:
to whom be honour and power everlasting, Amen. Which may be considered either as a wish, that such honour, power, and glory might be ascribed unto him, as we supply it; or as an assertion that it is given to him, as it is by the angels, and by the saints in heaven and in earth.
John Wesley
Who only hath underived, independent immortality. Dwelling in light unapproachable - To the highest angel. Whom no man hath seen, or can see - With bodily eyes. Yet "we shall see him as he is."
Robert Jamieson, A. R. Fausset and David Brown
Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, QuÃ&brvbr;st. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Jn 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 1Cor 15:53-54.
dwelling in the light which no man can approach unto--After life comes mention of light, as in Jn 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is unapproachable on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, To Autolycus] (Ps 104:2; 1Jn 1:5).
no man hath seen-- (Ex 23:20; Jn 1:18; Col 1:15; Heb 11:27; 1Jn 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mt 5:8; 1Cor 13:12; 1Jn 3:2; Rev_ 22:4).
6:176:17: Մեծատանց որ են յայսմ աշխարհի, պատուէ՛ր տաջի՛ր՝ մի՛ հպարտանալ եւ մի՛ յուսալ ՚ի մեծութիւն սնոտի, այլ յԱստուած՝ որ տայ մեզ զամենայն առատապէս ՚ի վայելել[4960], [4960] Ոմանք. ՚Ի մեծութիւնս սնոտիս։
17 Այս աշխարհի հարուստներին պատուիրի՛ր, որ չհպարտանան եւ չապաւինեն սնոտի հարստութեանը, այլ՝ Աստծուն, որ մեզ առատապէս ամէն ինչ տալիս է վայելելու համար.
17 Այս աշխարհին մէջ հարուստ եղողներուն պատուէր տուր որ չհպարտանան եւ անստոյգ հարստութեան վրայ յոյսերնին չդնեն, հապա կենդանի Աստուծոյ վրայ, որ ամէն բան մեզի առատօրէն կու տայ վայելելու,
Մեծատանց որ են յայսմ աշխարհի` պատուէր տաջիր մի՛ հպարտանալ եւ մի՛ յուսալ ի մեծութիւն սնոտի, այլ [18]յԱստուած որ տայ մեզ զամենայն առատապէս ի վայելել:

6:17: Մեծատանց որ են յայսմ աշխարհի, պատուէ՛ր տաջի՛ր՝ մի՛ հպարտանալ եւ մի՛ յուսալ ՚ի մեծութիւն սնոտի, այլ յԱստուած՝ որ տայ մեզ զամենայն առատապէս ՚ի վայելել[4960],
[4960] Ոմանք. ՚Ի մեծութիւնս սնոտիս։
17 Այս աշխարհի հարուստներին պատուիրի՛ր, որ չհպարտանան եւ չապաւինեն սնոտի հարստութեանը, այլ՝ Աստծուն, որ մեզ առատապէս ամէն ինչ տալիս է վայելելու համար.
17 Այս աշխարհին մէջ հարուստ եղողներուն պատուէր տուր որ չհպարտանան եւ անստոյգ հարստութեան վրայ յոյսերնին չդնեն, հապա կենդանի Աստուծոյ վրայ, որ ամէն բան մեզի առատօրէն կու տայ վայելելու,
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: Богатых в настоящем веке увещевай, чтобы они не высоко думали [о] [себе] и уповали не на богатство неверное, но на Бога живаго, дающего нам всё обильно для наслаждения;
6:17  τοῖς πλουσίοις ἐν τῶ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι, ἀλλ᾽ ἐπὶ θεῶ τῶ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν,
6:17. Τοῖς (Unto-the-ones) πλουσίοις ( unto-wealth-belonged ) ἐν (in) τῷ (unto-the-one) νῦν (now) αἰῶνι (unto-an-age) παράγγελλε (thou-should-message-beside) μὴ (lest) ὑψηλοφρονεῖν (to-overing-center-unto) μηδὲ (lest-moreover) ἠλπικέναι (to-have-had-come-to-expect-to) ἐπὶ (upon) πλούτου (of-a-wealth) ἀδηλότητι, (unto-an-un-distinctness,"ἀλλ' (other) ἐπὶ (upon) θεῷ (unto-a-Deity) τῷ (unto-the-one) παρέχοντι (unto-holding-beside) ἡμῖν (of-us) πάντα ( to-all ) πλουσίως (unto-wealth-belonged) εἰς (into) ἀπόλαυσιν, (to-a-reveling-off,"
6:17. divitibus huius saeculi praecipe non sublime sapere neque sperare in incerto divitiarum sed in Deo qui praestat nobis omnia abunde ad fruendumCharge the rich of this world not to be highminded nor to trust in the uncertainty of riches, but in the living God (who giveth us abundantly all things to enjoy)
17. Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy;
6:17. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
6:17. Instruct the wealthy of this age not to have a superior attitude, nor to hope in the uncertainty of riches, but in the living God, who offers us everything in abundance to enjoy,
Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy:

17: Богатых в настоящем веке увещевай, чтобы они не высоко думали [о] [себе] и уповали не на богатство неверное, но на Бога живаго, дающего нам всё обильно для наслаждения;
6:17  τοῖς πλουσίοις ἐν τῶ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι, ἀλλ᾽ ἐπὶ θεῶ τῶ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν,
6:17. divitibus huius saeculi praecipe non sublime sapere neque sperare in incerto divitiarum sed in Deo qui praestat nobis omnia abunde ad fruendum
Charge the rich of this world not to be highminded nor to trust in the uncertainty of riches, but in the living God (who giveth us abundantly all things to enjoy)
6:17. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
6:17. Instruct the wealthy of this age not to have a superior attitude, nor to hope in the uncertainty of riches, but in the living God, who offers us everything in abundance to enjoy,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: Здесь апостол обращается к тем, которые уже успели обогатиться. Такие люди не должны гордиться приобретенными богатствами, а смиренно сознавать, что их богатство есть дар Божий. Не должны они видеть в богатстве что-то прочное: богатство неверно, т. е. скоро исчезает. Истинное богатство или, правильнее, довольство дает только Бог, Который посылает нередко людям даже и нечто лишнее против необходимого для того, чтобы они иногда могли найти в жизни для себя удовольствия, конечно, вполне невинные (ср. Деян XIV:17). Богатые должны заботиться о том, чтобы и другим жилось хорошо, делиться с неимущими своими средствами: чрез это они приготовляют себе сокровище вечной жизни (ср. Мф. VI:20; XIX:21).
Adam Clarke: Commentary on the Bible - 1831
6:17: Charge them that are rich - He had before, in Ti1 6:9, Ti1 6:10, given them a very awful lesson concerning their obtaining riches; and now he gives them one equally so concerning their use of them.
That they be not high-minded - That they do not value themselves on account of their wealth, for this adds nothing to mind or moral worth.
Nor trust in uncertain riches - Πλουτου αδηλοτητι· The uncertainty of riches; things which are never at a stay, are ever changing, and seldom continue long with one proprietor; therefore, as well as on many other accounts, they are not to be trusted in: they cannot give happiness, because they are not fixed and permanent; neither can they meet the wishes of an immortal spirit; but in the living God, who is the unchangeable fountain of perfection.
Who giveth us richly all things to enjoy - Who not only has all good, but dispenses it liberally for the supply of the wants of all his creatures; and he does not give merely what is necessary, but he gives what tends to render life comfortable. The comforts of life come from God, as well as the necessaries. He not only gives us a bare subsistence, but he gives us enjoyments. Were it not for the oppression and rapine of wicked men, every situation and state in life would be comparatively comfortable. God gives liberally; man divides it badly.
Albert Barnes: Notes on the Bible - 1834
6:17: Charge them that are rich in this world, that they be not high-minded - One of the evils to which they are particularly exposed. The idea is, that they should not value themselves on account of their wealth, or look down with pride and arrogance on their inferiors. They should not suppose that they are any better people or any nearer heaven, because they are wealthy. Property really makes no distinction in the great things that pertain to character and salvation, It does not necessarily make one wise, or learned, or great, or good. In all these things, the man who has not wealth may be vastly the superior of him who has; and for so slight and unimportant a distinction as gold can confer, no man should be proud. Besides, let such a man reflect that his property is the gift of God; that he is made rich because God has chosen to arrange things so that he should be; that it is not primarily owing to any skill or wisdom which he has; that his property only increases his responsibility, and that it must all soon be left, and he be as poor as the "beggar that lies at his gate;" and he will see ample reason why he should not be proud.
Nor trust in uncertain riches - Margin, "The uncertainty of." The margin expresses the meaning of the Greek more accurately than the text, but the sense is not materially varied. Riches are uncertain because they may soon be taken away. No dependence can be placed on them in the emergencies of life. He who is rich today, has no security that he will be tomorrow; and if he shall be rich tomorrow, he has no certainty that his riches will meet his necessities then. A man whose house is in flames, or who is shipwrecked, or whose child lies dying, or who is himself in the agonizes of death, can derive no advantage from the fact that he is richer than other people; see notes on Luk 12:16-21. That against which Paul here directs Timothy to caution the rich, is that to which they are most exposed. A man who is rich, is very liable to "trust" in His riches, and to suppose that he needs nothing more; compare Luk 12:19. He feels that he is not dependent on his fellow-men, and he is very likely to feel that he is not dependent on God. It is for this cause that God has recorded so many solemn declarations in his word respecting the instability of riches (compare Pro 23:5), and that he is furnishing so many instructive lessons in his providence, showing how easily riches may suddenly vanish away.
But in the living God -
(1) He is able to supply all our needs, and to do for us what riches cannot do; and,
(2) he never changes, or leaves those who put their trust in him. He is able to meet our needs if in the flames, or in a storm at sea, or when a friend dies, or when we lie down on a bed of death, or wheRev_er we may be in the eternal world.
Who giveth us richly all things to enjoy - The meaning of this seems to be, that God permits us to enjoy everything. Everything in the works of creation and redemption he has given to man for his happiness, and he should therefore trust in him. He has not merely given wealth for the comfort of people, but he has given everything, and he on whom so many and so great blessings have been bestowed for his comfort, should trust in the great Benefactor himself, and not rely merely on one of his gifts; compare notes on Co1 3:21-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: Charge: Ti1 6:13, Ti1 1:3, Ti1 5:21
rich: Gen 13:2; Job 1:1-3; Mat 19:23, Mat 27:57; Luk 19:2, Luk 19:9, Luk 19:10
that they: Deu 6:10-12, Deu 8:17, Deu 33:15; Ch2 26:16, Ch2 32:25, Ch2 32:26; Psa 10:3, Psa 10:4, Psa 73:5-9; Pro 30:9; Jer 2:31; Eze 16:49, Eze 16:50, Eze 16:56; Dan 4:30, Dan 5:19-23; Hos 13:6; Hab 1:15, Hab 1:16; Rom 11:20; Jam 1:9, Jam 1:10; Rev 18:6, Rev 18:7
trust: Job 31:24, Job 31:25; Psa 52:7, Psa 62:10; Pro 11:28; Jer 9:23, Jer 9:24; Mar 10:24; Luk 12:15-21; Eph 5:5
uncertain riches: Gr. the uncertainty of riches, Pro 23:5, Pro 27:24; Ecc 5:13, Ecc 5:14
but: Psa 62:8, Psa 84:11, Psa 84:12, Psa 118:8, Psa 118:9; Jer 17:7, Jer 17:8
the living: Ti1 3:15, Ti1 4:10; Th1 1:9
who: Psa 104:28; Mat 6:32; Act 14:27, Act 17:25
richly: Ecc 5:18, Ecc 5:19; Col 3:16; Tit 3:6 *marg.
Geneva 1599
(11) Charge them that are rich in (g) this world, that they be not highminded, nor trust in uncertain riches, but in the (h) living God, who giveth us richly all things to enjoy;
(11) He adds as an overabundance as it were a sharp admonition to the rich, that they mainly take heed of two evils, that is, of pride, and deceitful hope, against which he sets three excellent virtues, hope in the living God, liberality towards their neighbour, and gentle conditions.
(g) In things pertaining to this life, with whom those men are compared who are rich in good works.
(h) Who alone is, and that everlasting: for he sets the frail nature of riches against God.
John Gill
Charge them that are rich in this world,.... Or in the things of this world. The Arabic version reads, "in this present world": in distinction from the world to come: some are poor in this world, and rich in another; others are rich in this world, and poor, and wretched, and miserable in the world to come: some are rich in both worlds, and such were at least some of those the apostle here refers to, who were members of the church at Ephesus, which was a rich city, and some rich men in it were called by the grace of God; and to distinguish these from others, who, though poor in this world, were rich in grace and in spiritual gifts, he so calls them; as well as to observe that their riches were like the world they were in, deceitful, empty, unsatisfying, and perishing: these the apostle would have not only spoke to, instructed, exhorted, and entreated, but strictly charged and commanded, without paying any regard to their worldly grandeur and riches,
that they be not high minded; the Ethiopic version reads, "that they be not lifted up in this world"; with their wealth and worldly substance, and look down from the height of their honour and riches with contempt upon the poor, entertaining high thoughts of themselves, as if their bodies were of another matter and make, when they have all one Maker, are of one blood, and of the earth, earthly, and must return to it; or as if their souls were more large and capacious, and they were wiser and more knowing, whereas riches are not always to men of understanding, a fool may be rich, and a wise man poor; or as if they were the peculiar favourites of heaven, when, for the most part, God chooses and calls the poor of this world; or as if others were unworthy of their looks, company, and conversation. Riches produce pride; rich men are apt to be proud of themselves, and despise others; and therefore this evil is taken notice of, as what they are to be cautioned against, and charged to the contrary:
nor trust in uncertain riches; or "in the uncertainty of riches"; they are here today, and gone tomorrow; no man that is possessed of them can be sure of them a moment; they make themselves wings and flee away; he that gives them, can take them away at pleasure: and there are various ways by which they are suddenly, and at once taken from the owners of them; as by loss in trade, by shipwreck, by inundations, by fire, by thieves, &c, and yet men are apt to promise themselves a continuance of them, and to have their dependence upon them, and place their trust and confidence in them, yea, even good men; and that very much to the neglect of, and disregard to the providence of God, which is always best and safest in every circumstance and station of life to depend upon, as follows:
but in the living God, who giveth us richly all things to enjoy; almost every word carries in it an argument or reason why he should be trusted, because he is God, and not a creature; the "living" God, who has life in himself, essentially and originally; is the author, giver, and maintainer of life in others; and who always is, ever continues unchangeably the same: and "giveth all things"; every good gift comes from him; all the gifts of nature, and bounties of Providence; and as he gives, he can take away, and therefore should be only regarded; and he gives all things "richly", largely, and plenteously; what is necessary and convenient, and abundantly more than men deserve: and that "to enjoy"; not to lay up, but to use for support, refreshment, and pleasure, though not to abuse.
John Wesley
What follows seems to be a kind of a postscript. Charge the rich in this world - Rich in such beggarly riches as this world affords. Not to be highminded - O who regards this! Not to think better of themselves for their money, or anything it can purchase. Neither to trust in uncertain riches - Which they may lose in an hour; either for happiness or defence. But in the living God - All the rest is dead clay. Who giveth us - As it were holding them out to us in his hand. All things - Which we have. Richly - Freely, abundantly. To enjoy - As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. Where else is there any notice taken of the rich, in all the apostolic writings, save to denounce woes and vengeance upon them?
Robert Jamieson, A. R. Fausset and David Brown
Resuming the subject from above, Ti1 6:5, Ti1 6:10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare Ti1 6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.
rich in this world--contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," Ti1 6:14.
high-minded--often the character of the rich (see Rom 12:16).
trust--Greek, "to have their trust resting."
in . . . in--rather, "upon . . . upon," as the oldest manuscripts.
uncertain riches--rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Prov 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [THEODORET].
living God--The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [CALVIN].
who giveth--Greek, "affordeth."
all things richly--temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Prov 10:22; 2Pet 1:3).
to enjoy--Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (Ti1 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (Jas 5:2-3) [BENGEL].
6:186:18: զբարի՛ս գործել, մեծանա՛լ գործովք բարութեան, առա՛տս, սիրո՛ւնս, հաղո՛րդս լինել.
18 պատուիրի՛ր բարիք գործել, բարի գործերով հարստանալ, լինել առատաձեռն, բարեսէր, իրենց ունեցածից ուրիշին էլ բաժին հանել՝
18 Բարիք գործեն, բարի գործերով հարստանան, առատաձեռն եւ ուրիշին պիտոյքներուն հաղորդակից ըլլան։
զբարիս գործել, մեծանալ գործովք բարութեան, առատս, [19]սիրունս, հաղորդս լինել:

6:18: զբարի՛ս գործել, մեծանա՛լ գործովք բարութեան, առա՛տս, սիրո՛ւնս, հաղո՛րդս լինել.
18 պատուիրի՛ր բարիք գործել, բարի գործերով հարստանալ, լինել առատաձեռն, բարեսէր, իրենց ունեցածից ուրիշին էլ բաժին հանել՝
18 Բարիք գործեն, բարի գործերով հարստանան, առատաձեռն եւ ուրիշին պիտոյքներուն հաղորդակից ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: чтобы они благодетельствовали, богатели добрыми делами, были щедры и общительны,
6:18  ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς,
6:18. ἀγαθοεργεῖν, (to-work-good-unto,"πλουτεῖν (to-wealth-unto) ἐν (in) ἔργοις (unto-works) καλοῖς , ( unto-seemly ," εὐμεταδότους ( to-goodly-given-over ) εἶναι, (to-be," κοινωνικούς , ( to-en-common-belonged-of ,"
6:18. bene agere divites fieri in operibus bonis facile tribuere communicareTo do good, to be rich in good work, to give easily, to communicate to others,
18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;
6:18. That they do good, that they be rich in good works, ready to distribute, willing to communicate;
6:18. and to do good, to become rich in good works, to donate readily, to share,
That they do good, that they be rich in good works, ready to distribute, willing to communicate:

18: чтобы они благодетельствовали, богатели добрыми делами, были щедры и общительны,
6:18  ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς,
6:18. bene agere divites fieri in operibus bonis facile tribuere communicare
To do good, to be rich in good work, to give easily, to communicate to others,
6:18. That they do good, that they be rich in good works, ready to distribute, willing to communicate;
6:18. and to do good, to become rich in good works, to donate readily, to share,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:18: That they do good - That they relieve the wants of their fellow creatures, according to the abundance which God has given them. The highest luxury a human being can enjoy on this side of the grave.
Rich in good works - That their good works may be as abundant as their riches.
Ready to distribute - Ευμεταδοτους ειναι· That they give nothing through partiality or favor, but be guided in their distribution by the necessities of the objects presented to them; and that they confine not their charity at home, but scatter it abroad.
Willing to communicate - Κοινωνικους· Bringing every poor person into a state of fellowship with themselves.
Albert Barnes: Notes on the Bible - 1834
6:18: That they do good - On the duty enjoined in this verse, see Gal 6:10 note; Heb 13:10 note.
That they be rich in good works - "That their good works may be as abundant as their riches."
Ready to distribute - To divide with others; compare Act 4:34. The meaning is, that they should be liberal, or bountiful.
Willing to communicate - Margin, or "sociable." The translation in the text is a more correct rendering of the Greek. The idea is, that they should be willing to share their blessings with others, so as to make others comfortable; see the notes on Heb 13:16; compare the argument of Paul in Co2 8:13-15, and the notes on that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: they do: Ch2 24:16; Psa 37:3; Ecc 3:12; Luk 6:33-35; Act 10:38; Gal 6:10; Heb 13:16; Pe1 3:11; Jo3 1:11
rich: Ti1 5:10; Luk 12:21; Act 9:36; Tit 2:14, Tit 3:8; Jam 2:5
ready: Deu 15:7-11; Psa 112:9; Pro 11:24, Pro 11:25; Ecc 11:1, Ecc 11:2, Ecc 11:6; Isa 32:8, Isa 58:7; Luk 6:35, Luk 14:12-14; Act 2:44, Act 2:45, Act 4:34-37, Act 11:29; Rom 12:8, Rom 12:13; Co1 16:2; Co2 8:1, Co2 8:2, Co2 8:9, Co2 8:12, Co2 9:6-15; Phi 4:18, Phi 4:19; Heb 13:16; Jo1 3:17
willing to communicate: or, sociable
John Gill
That they do good,.... Rich men sometimes do much ill to themselves, to the hurt of their bodies, by luxury, intemperance, and debauchery, and to their souls, to the ruin of them; and to others by fraud, oppression, and violence; for it is in the power of their hands to do much evil, and also to do much good, as they should; and much is required of them, since much is given them to do good with, and for which they are accountable: it becomes them, and especially such as believe in Christ, to do every good work in general, and to do acts of beneficence in particular, both to all men, and to the household of faith.
That they be rich in good works; or abound in the performance of them, as Dorcas is said to be full of good works and alms deeds; and to reckon that their true riches lie more in the exercise of grace, and in the fruits of it, doing good works, than in their worldly enjoyments. The phrase seems to be Rabbinical. Frequent mention is made of , "rich in the law", and , "rich in the commandments" (t); and it is said (u), no man is poor but he that is without the law, and good works, for the riches of a man are the law, and good works.
Ready to distribute; unasked; and when they are asked, do not turn away, and put off, but give at once, and without grief, and with cheerfulness; want no arguments to press them to it, nor use any against it.
Willing to communicate; of their good things to the necessities of the poor, making them common to them, and them partakers of them. Some render the word "sociable", in opposition to that moroseness, stillness, and those haughty and forbidding airs, with which rich men are apt to treat the poor, when they should be affable and courteous to them, and admit them to a free conversation with them.
(t) Zohar in Numb. fol. 91. 3. Vajikra Rabba, sect. 34. fol. 173. 4. & Tzeror Hammaor, fol. 15. 2. (u) Raya Mehimna in Exod. fol 48. 3. Vid. T. Bab. Megilia, fol. 11. 1.
John Wesley
To do good - To make this their daily employ, that they may be rich - May abound in all good works. Ready to distribute - Singly to particular persons. Willing to communicate - To join in all public works of charity.
Robert Jamieson, A. R. Fausset and David Brown
do good--like God Himself (Ps 119:68; Acts 14:17) and Christ (Acts 10:38). TITTMANN translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.
rich in good works--so "rich in faith," which produces good works (Jas 2:5). Contrasted with "rich in this world," Ti1 6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another.
ready to distribute--free givers [ALFORD]; the heart not cleaving to possessions, but ready to impart to others.
willing to communicate--ready contributors [ALFORD]: liberal in admitting others to share our goods in common with ourselves (Gal 6:6; Heb 13:16).
6:196:19: գանձել անձանց հիմն բարի՛ ՚ի հանդերձեալսն. զի բո՛ւռն հարկանիցեն զճշմարիտ կենացն[4961]։ [4961] Ոմանք. Զհիմն բարի։
19 իրենց համար բարի հիմք դնելով հանդերձեալում, որպէսզի ձեռք բերեն ճշմարիտ կեանքը:
19 Հանդերձեալին համար կարենան անձին բարի հիմ դնել, որպէս զի յաւիտենական* կեանքը ձեռք ձգեն։
գանձել անձանց հիմն բարի ի հանդերձեալսն, զի բուռն հարկանիցեն [20]զճշմարիտ կենացն:

6:19: գանձել անձանց հիմն բարի՛ ՚ի հանդերձեալսն. զի բո՛ւռն հարկանիցեն զճշմարիտ կենացն[4961]։
[4961] Ոմանք. Զհիմն բարի։
19 իրենց համար բարի հիմք դնելով հանդերձեալում, որպէսզի ձեռք բերեն ճշմարիտ կեանքը:
19 Հանդերձեալին համար կարենան անձին բարի հիմ դնել, որպէս զի յաւիտենական* կեանքը ձեռք ձգեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: собирая себе сокровище, доброе основание для будущего, чтобы достигнуть вечной жизни.
6:19  ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς.
6:19. ἀποθησαυρίζοντας ( to-en-placeeing-off-to ) ἑαυτοῖς (unto-selves) θεμέλιον (to-foundationed-belonged) καλὸν (to-seemly) εἰς (into) τὸ (to-the-one) μέλλον, (to-impending,"ἵνα (so) ἐπιλάβωνται ( they-might-have-had-taken-upon ) τῆς (of-the-one) ὄντως (unto-being) ζωῆς. (of-a-lifing)
6:19. thesaurizare sibi fundamentum bonum in futurum ut adprehendant veram vitamTo lay up in store for themselves a good foundation against the time to come, that they may lay hold on the true life
19. laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is indeed.
6:19. Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
6:19. to gather for themselves the treasure of a good foundation for the future, so that they may obtain true life.
Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life:

19: собирая себе сокровище, доброе основание для будущего, чтобы достигнуть вечной жизни.
6:19  ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς.
6:19. thesaurizare sibi fundamentum bonum in futurum ut adprehendant veram vitam
To lay up in store for themselves a good foundation against the time to come, that they may lay hold on the true life
6:19. Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
6:19. to gather for themselves the treasure of a good foundation for the future, so that they may obtain true life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:19: Laying up in store for themselves a good foundation - St. Paul seems to have borrowed this form of speech from Tobit. See 4:8, 9: If thou hast abundance, give alms accordingly: if thou hast but a little, be not afraid to give according to that little: for thou treasurest up a good reward for thyself against the day of necessity. Θεμα ραρ αγαθον θησαυριζεις σεαυτω εις ἡμεραν αναγκης. The apostle says: Αποθησαυριζοντας ἑαυτοις θεμελιον καλον εις το μελλον, ἱνα επιλαβωνται της αιωνιου ζωης "Treasuring up a good foundation to them for the future, that they may lay hold on eternal life." The sentiment is the same in both writers; the words nearly so; and the meaning is simply this, as it is judiciously paraphrased by Mr. J. Wesley in his note on this passage: "Treasuring up for themselves a good foundation, of an abundant reward by the free mercy of God, that they may lay hold on eternal life. This cannot be done by almsdeeds; yet, they come up for a memorial before God; Act 10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us." Christ has said: Blessed are the merciful for they shall obtain mercy. They who have not been merciful according to their power, shall not obtain mercy; they that have, shall obtain mercy: and yet the eternal life which they obtain they look for from the mercy of God through Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
6:19: Laying up in store for themselves ... - The meaning of this verse is, that they were to make such a use of their property that it would contribute to their eternal welfare. It might be the means of exalted happiness and honor in heaven, if they would so use it as not to interfere with religion in the soul, and so as to do the most good possible. See the sentiment in this verse explained at length in the notes on Luk 16:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: Laying: Psa 17:14; Mat 6:19-21, Mat 10:41, Mat 10:42, Mat 19:21, Mat 25:34-40; Luk 12:33, Luk 16:9; Luk 18:2, Luk 18:22; Gal 6:8, Gal 6:9
foundation: Pro 10:25; Luk 6:48, Luk 6:49; Gal 5:6; Eph 3:17; Ti2 2:19
the time: Pro 31:25; Luk 16:9, Luk 16:25
lay: Ti1 6:12; Phi 3:14; Pe1 1:4
Geneva 1599
(12) Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
(12) The praise of liberality, by the effects of it, because it is a sure testimony of the Spirit of God who dwells in us, and therefore of the salvation that will be given to us.
John Gill
Laying up in store for themselves..... Laying up a treasure in heaven, which will be for themselves to enjoy to all eternity; whereas what they lay up here is for others, for their children or friends, and sometimes for strangers, and they know not who, whether for a wise man or a fool, yea, even for enemies: so it is said of King Munbaz, when he dispersed his father's treasures to the poor, his brethren and friends came about him, complaining of it; to whom he said (w).
"my fathers treasured up below, I treasure up above. My fathers treasured "up for others", I treasure up "for myself"; my fathers treasured up for this world, I treasure up for the world to come.''
So it follows here,
a good foundation against the time to come; by which is meant, not a foundation of happiness, for that is laid already, and by God himself; and much less by doing acts of beneficence is that foundation laid; for there is no other foundation of happiness, life, and salvation, that can be laid, besides what is laid, which is Jesus Christ: nor is the apostle speaking of laying a foundation here, to build upon, but of laying up a foundation in heaven, by which he intends happiness itself; and which he calls a "foundation", because it is solid and substantial, permanent and durable, in opposition to the uncertain, precarious, transitory, and perishing enjoyments and treasures of this life; and
good, because profitable, when the laying up of worldly riches is often to the hurt of its owners, and will be useful, when they will not profit; and besides, will always continue, and be a foundation that will always support them, and never give way: now to lay up this is no other than to seek those things which are above, to show a concern for them, and to set the affections on them, and live in the comfortable hope and expectation of enjoying them. The phrase is the same with that in Mt 6:19 and takes in a regard to spiritual riches, the riches of grace flow, such as sanctifying, justifying, and pardoning grace through Christ; which will be a good foundation
against the time to come; and will give both a right and meetness for the enjoyment of the heavenly treasures, which will be for futurity, even to all eternity.
That they may lay hold on eternal life; not by way of merit, but as the free gift of God, which the riches of grace give a title to, and a fitness for; and which shall be laid hold upon, and enjoyed by all that seek the true riches. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions, read, "true life"; for the present life is rather a show, an appearance of life, than life itself.
(w) T. Bab. Bava Bathra, fol. 11. 1.
John Wesley
Treasuring up for themselves a good foundation - Of an abundant reward, by the free mercy of God. That they may lay hold on eternal life - This cannot be done by alms - deeds; yet they "come up for a memorial before God," Acts 10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us.
Robert Jamieson, A. R. Fausset and David Brown
Laying up in store--"therefrom (that is, by this means [ALFORD]; but BENGEL makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [ALFORD] (Mt 6:19-20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (Ti1 6:18).
good foundation--(See on Ti1 3:13; Lk 6:48; 1Cor 3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (Prov 11:24; Prov 13:7; Lk 16:9).
that . . . eternal life--The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (Ps 16:11). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (Jas 4:14). "In order that ('with their feet so to speak on this foundation' [DE WETTE]) they may lay hold on that which is life indeed."
6:206:20: Ո՞վ Տիմոթեէ՝ պահեա՛ զաւանդն՝ խոտորեալ ՚ի պղծոց եւ ՚ի նորաձա՛յն բանից, եւ ՚ի հակառակութենէ, եւ ՚ի մոլարանո՛ւն գիտութենէ[4962]. [4962] Ոմանք. Խոտորել ՚ի պղ՛՛։
20 Ո՛վ Տիմոթէոս, պահի՛ր աւանդը՝ հեռու մնալով պիղծ եւ նորահնար խօսքերից, հակառակութիւնից եւ խաբեպատիր գիտութիւնից[15],[15] 15. Յունարէնն ասում է խաբեպատիր գիտութեան վէճերից:
20 Ո՜վ Տիմոթէոս, քեզի տրուած աւանդը պահէ, փախչելով պիղծ ունայնաբանութիւններէ եւ սուտանուն գիտութեան հակառակութիւններէ։
Ո՞վ Տիմոթէէ, պահեա զաւանդն` խոտորեալ [21]ի պղծոց եւ ի նորաձայն բանից եւ ի հակառակութենէ եւ ի մոլարանուն գիտութենէ:

6:20: Ո՞վ Տիմոթեէ՝ պահեա՛ զաւանդն՝ խոտորեալ ՚ի պղծոց եւ ՚ի նորաձա՛յն բանից, եւ ՚ի հակառակութենէ, եւ ՚ի մոլարանո՛ւն գիտութենէ[4962].
[4962] Ոմանք. Խոտորել ՚ի պղ՛՛։
20 Ո՛վ Տիմոթէոս, պահի՛ր աւանդը՝ հեռու մնալով պիղծ եւ նորահնար խօսքերից, հակառակութիւնից եւ խաբեպատիր գիտութիւնից[15],
[15] 15. Յունարէնն ասում է խաբեպատիր գիտութեան վէճերից:
20 Ո՜վ Տիմոթէոս, քեզի տրուած աւանդը պահէ, փախչելով պիղծ ունայնաբանութիւններէ եւ սուտանուն գիտութեան հակառակութիւններէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: О, Тимофей! храни преданное тебе, отвращаясь негодного пустословия и прекословий лжеименного знания,
6:20  ὦ τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως,
6:20. Ὦ (Oh) Τιμόθεε, (Timotheos,"τὴν (to-the-one) παραθήκην (to-a-placing-beside) φύλαξον, (thou-should-have-guarded," ἐκτρεπόμενος ( turning-out ) τὰς (to-the-ones) βεβήλους ( to-mantle-stepped ) κενοφωνίας (to-empty-soundings-unto) καὶ (and) ἀντιθέσεις (to-ever-a-one-placings) τῆς (of-the-one) ψευδωνύμου (of-falsely-named) γνώσεως, (of-an-acquainting,"
6:20. o Timothee depositum custodi devitans profanas vocum novitates et oppositiones falsi nominis scientiaeO Timothy, keep that which is committed to thy trust, avoiding the profane novelties of words and oppositions of knowledge falsely so called
20. O Timothy, guard that which is committed unto , turning away from the profane babblings and oppositions of the knowledge which is falsely so called;
6:20. O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:
6:20. O Timothy, guard what has been deposited with you, avoiding the voice of profane novelties and of opposing ideas, which are falsely called knowledge.
O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:

20: О, Тимофей! храни преданное тебе, отвращаясь негодного пустословия и прекословий лжеименного знания,
6:20  ὦ τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως,
6:20. o Timothee depositum custodi devitans profanas vocum novitates et oppositiones falsi nominis scientiae
O Timothy, keep that which is committed to thy trust, avoiding the profane novelties of words and oppositions of knowledge falsely so called
6:20. O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:
6:20. O Timothy, guard what has been deposited with you, avoiding the voice of profane novelties and of opposing ideas, which are falsely called knowledge.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-6:21: Послание свое апостол заключает приглашением, обращенным к Тимофею, чтобы он хранил преданное ему чистое евангельское учение, отвращаясь от пустых споров, которые некоторых уже привели к отпадению от веры (см. I:4-7).
Adam Clarke: Commentary on the Bible - 1831
6:20: O Timothy, keep that which is committed to thy trust - This is another repetition of the apostolic charge. (See Ti1 1:5, Ti1 1:18, Ti1 1:19; Ti1 4:6, Ti1 4:7,Ti1 4:14, Ti1 4:15, Ti1 4:16; Ti1 5:21; Ti1 6:13.) Carefully preserve that doctrine which I have delivered to thee. Nothing can be more solemn and affectionate than this charge.
Avoiding profane and vain babblings - See on Ti1 1:4 (note), and Ti1 4:7 (note)
And oppositions of science falsely so called - Και αντιθεσεις της ψευδωνυμου γνωσεως· And oppositions of knowledge falsely so named. Dr. Macknight's note here is worthy of much attention: "In the enumeration of the different kinds of inspiration bestowed on the first preachers of the Gospel, Co1 12:8, we find the word of knowledge mentioned; by which is meant that kind of inspiration which gave to the apostles and superior Christian prophets the knowledge of the true meaning of the Jewish Scriptures. This inspiration the false teachers pretending to possess, dignified their misinterpretations of the ancient Scriptures with the name of knowledge, that is, inspired knowledge; for so the word signifies, Co1 14:6. And as by these interpretations they endeavored to establish the efficacy of the Levitical atonements, the apostle very properly termed these interpretations oppositions of knowledge, because they were framed to establish doctrines opposite to, and subversive of, the Gospel. To destroy the credit of these teachers, he affirmed that the knowledge from which they proceeded was falsely called inspired knowledge; for they were not inspired with the knowledge of the meaning of the Scriptures, but only pretended to it." Others think that the apostle has the Gnostics in view. But it is not clear that these heretics, or whatever they were, had any proper existence at this time. On the whole, Dr. Macknight's interpretation seems to be the best.
Albert Barnes: Notes on the Bible - 1834
6:20: Keep that which is committed to thy trust - All that is entrusted to you, and to which reference has been particularly made in this Epistle. The honor of the gospel, and the interests of religion, had been specially committed to him; and he was sacredly to guard this holy trust, and not suffer it to be wrested from him.
Avoiding profane and vain babblings - Greek, "Profane, empty words." The reference is to such controversies and doctrines as tended only to produce strife, and were not adapted to promote the edification of the church; see the notes on Ti1 1:4; Ti1 4:7.
And oppositions of science falsely so called - Religion has nothing to fear from true science, and the minister of the gospel is not exhorted to dread that. Real science, in all its advances, contributes to the support of religion; and just in proportion as that is promoted will it be found to sustain the Bible, and to confirm the claims of religion to the faith of mankind. See this illustrated at length in Wiseman's Lectures on the connection between science and religion. It is only false or pretended science that religion has to dread, and which the friend of Christianity is to avoid. The meaning here is, that Timothy was to avoid everything which falsely laid claim to being "knowledge" or "science." There was much of this in the world at the time the apostle wrote; and this, more perhaps than anything else, has tended to corrupt true religion since.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: O Timothy: Ti1 6:11; Ti2 2:1
keep: Ti1 6:14, Ti1 1:11; Rom 3:2; Th2 1:4, Th2 2:15; Ti2 1:13, Ti2 1:14, Ti2 3:14; Tit 1:9; Rev 3:3
avoiding: Ti1 6:4, Ti1 6:5, Ti1 1:4, Ti1 1:6, Ti1 4:7; Ti2 3:14-16; Tit 1:4, Tit 1:14, Tit 3:9
oppositions: Act 17:18, Act 17:21; Rom 1:22; Co1 1:19-23, Co1 2:6, Co1 3:19; Col 2:8, Col 2:18
Geneva 1599
(13) O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:
(13) He repeats the most important of all the former exhortations, which ought to be deeply imprinted in the minds of all ministers of the word, that is, that they avoid all vain babblings of false wisdom, and continue in the simplicity of sincere doctrine.
John Gill
Keep that which is committed to thy trust,.... That is, the Gospel, see Ti1 1:11 which is a rich treasure put into earthen vessels, and ought to be kept pure and uncorrupt, and faithfully dispensed, and diligently preserved, that so it may be continued genuine and sincere, and not be either adulterated and depraved, or be taken away by false teachers. And it may also include his gifts for the ministration of it, which were to be kept in use, and stirred up, and not neglected, but cultivated and improved to the advantage of the church, and of the interest of Christ:
avoiding profane and vain babblings; about the law, and circumcision, and other things, which the false teachers insisted much on, and amused their hearers with; and which were vain, empty, useless, and unprofitable talk. Some copies, and so the Vulgate Latin version, read, "profane newnesses of words"; or new words, which ought not to be introduced, for they often bring in new doctrines: the form of sound words, the wholesome words, the words of our Lord Jesus Christ, the words which the Holy Ghost teacheth, should be held fast; and especially all new words should be avoided, which are contrary to them, or in the least weaken them, or detract from them.
And oppositions of science falsely so called; the false teachers boasted of their science and knowledge, but it was not true, solid, spiritual, and saving; it was not an experimental knowledge of the Gospel; it was not the excellent knowledge of Christ, which has eternal life connected with it; it was merely notional and speculative; it was idle, empty, and useless, mere Pagan philosophy, and vain deceit, upon which they formed antitheses, or oppositions and objections to the truths of the Gospel; and even opposed themselves, and the word of God, as well as the faithful ministers of it.
(Knowledge is not determined by a "show of hands". Even though the majority of people believe something, that does not make it true. The majority today do not believe in Noah's flood, 2Pet 3:4. It was so in Noah's day also, but the unbelievers all drowned! Many fervently believe in evolution and try to compromise the scriptures with it. This verse stands as a stark warning to those who do not try everything through God's Word. Is 8:20 Editor.)
John Wesley
Keep that which is committed to thy trust - The charge I have given thee, Ti1 1:18. Avoid profane empty babblings - How weary of controversy was this acute disputant! And knowledge falsely so called - Most of the ancient heretics were great pretenders to knowledge.
Robert Jamieson, A. R. Fausset and David Brown
Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
O Timothy--a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
keep--from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
that which is committed to thy trust--Greek, "the deposit" (Ti1 1:18; Ti2 1:12, Ti2 1:14; Ti2 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (Ti1 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [CHRYSOSTOM]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body,which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [VINCENTIUS LIRINENSIS, A.D. 434].
avoiding--"turning away from" (compare Ti2 3:4). Even as they have "turned away from the truth" (Ti1 1:6; Ti1 5:15; Ti2 4:4).
profane-- (Ti1 4:7; Ti2 2:16).
vain--Greek, "empty": mere "strifes of words," Ti1 6:4, producing no moral fruit.
oppositions--dialectic antithesis of the false teachers [ALFORD]. WIESINGER, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (Ti1 3:16; Ti1 6:5-6; Ti2 2:15-23).
science falsely so called--where there is not faith, there is not knowledge [CHRYSOSTOM]. There was true "knowledge," a special gift of the Spirit, which was abused by some (1Cor 8:1; 1Cor 12:8; 1Cor 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, Col 2:18, Col 2:23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, Ti1 6:20, and Ti2 1:13-14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" JEROME [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [BISHOP HINDS].
6:216:21: զոր ոմանց յանձն առեալ՝ վրիպեցա՛ն ՚ի հաւատոց անտի։ Շնորհք ընդ քեզ[4963]։ Առ Տիմոթէոս առաջին թուղթ՝ գրեցաւ ՚ի Լաւոդիկեայ, որ է մայր քաղաքաց Պակատտիանացւոց։ Տունք մլ̃։ [4963] Ոմանք. Զոր ոմանք յանձն... վրիպեցան ՚ի հաւատոցն։ Շնորհք ընդ ձեզ։ Ոսկան յաւելու. Ընդ քեզ. ամէն։
21 որը ոմանք յանձն առնելով՝ շեղուեցին հաւատից: Շնո՜րհ քեզ հետ:
21 Մէկ քանիները զանոնք դաւանելով՝ հաւատքէն մոլորեցան։ Շնորհքը քեզի հետ ըլլայ։ Ամէն։
զոր ոմանց յանձն առեալ` վրիպեցան ի հաւատոց անտի: Շնորհք ընդ քեզ:[22] Առ Տիմոթէոս առաջին թուղթ գրեցաւ ի Լաւոդիկեայ, որ է մայր քաղաքաց Պակատտիանացւոց:

6:21: զոր ոմանց յանձն առեալ՝ վրիպեցա՛ն ՚ի հաւատոց անտի։ Շնորհք ընդ քեզ[4963]։ Առ Տիմոթէոս առաջին թուղթ՝ գրեցաւ ՚ի Լաւոդիկեայ, որ է մայր քաղաքաց Պակատտիանացւոց։ Տունք մլ̃։
[4963] Ոմանք. Զոր ոմանք յանձն... վրիպեցան ՚ի հաւատոցն։ Շնորհք ընդ ձեզ։ Ոսկան յաւելու. Ընդ քեզ. ամէն։
21 որը ոմանք յանձն առնելով՝ շեղուեցին հաւատից: Շնո՜րհ քեզ հետ:
21 Մէկ քանիները զանոնք դաւանելով՝ հաւատքէն մոլորեցան։ Շնորհքը քեզի հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
6:2121: которому предавшись, некоторые уклонились от веры. Благодать с тобою. Аминь.
6:21  ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. ἡ χάρις μεθ᾽ ὑμῶν.
6:21. ἥν (to-which) τινες (ones) ἐπαγγελλόμενοι ( messaging-upon ) περὶ (about) τὴν (to-the-one) πίστιν (to-a-trust) ἠστόχησαν. (they-un-aimed-unto) Ἡ (The-one) χάρις (a-granting) μεθ' (with) ὑμῶν. (of-ye)
6:21. quam quidam promittentes circa fidem exciderunt gratia tecum.Which some promising, have erred concerning the faith. Grace be with thee. Amen.
21. which some professing have erred concerning the faith. Grace be with you.
6:21. Which some professing have erred concerning the faith. Grace [be] with thee. Amen.
6:21. Certain persons, promising these things, have perished from the faith. May grace be with you. Amen.
Which some professing have erred concerning the faith. Grace [be] with thee. Amen. < The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana:

21: которому предавшись, некоторые уклонились от веры. Благодать с тобою. Аминь.
6:21  ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. ἡ χάρις μεθ᾽ ὑμῶν.
6:21. quam quidam promittentes circa fidem exciderunt gratia tecum.
Which some promising, have erred concerning the faith. Grace be with thee. Amen.
6:21. Which some professing have erred concerning the faith. Grace [be] with thee. Amen.
6:21. Certain persons, promising these things, have perished from the faith. May grace be with you. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:21: Which some professing - Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and consequently have erred concerning the faith - have completely mistaken the whole design of the Gospel. See Ti1 1:6, Ti1 1:7.
Grace be with thee - May the favor and influence of God be with thee, and preserve thee from these and all other errors!
Amen - This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word Finis, simply to indicate the end of the work.
The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.: -
The first to Timothy is completed; the second to Timothy begins. - DE.
The First Epistle to Timothy is completed; the second to him begins. - G. The first to Timothy, written from Laodicea. - A. The first to Timothy, written from Ladikia. - Claromont. Written from Laodicea, which is the metropolis of Phrygia. - The first to Timothy, written from Laodicea, which is the metropolis of Phrygia of Pacatiana. - Common Greek Text, and several MSS. Instead of Pacatiana, some have Pancatiana, Capatiana, and Paracatiana.
The Versions are not less discordant: -
The First Epistle to Timothy, which, was written from Laodicea. - Syr.
The Vulgate has no subscription.
The end of the epistle. It was written from Laodicea, which is the metropolis of the cities of Phrygia. - Arab.
To the man Timothy. - Aethiopic.
The First Epistle to Timothy, written from Athens. - Arabic of Erpenius.
Written from Athens, and sent by Titus, his disciple. - Coptic.
Written from Macedonia. - Auctor Synops.
The First Epistle to Timothy is ended. It was written from Laodicea, the metropolis of Phrygia of Pacatiana. - Philoxenian Syriac.
There is one authority in Griesbach, Mt. c., for its being written from Nicopolis. This is the opinion also of Dr. Macknight.
That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the arguments produced in the preface, to which the reader is referred for this and the date of the epistle itself.
Review of 1 Timothy
In reviewing the whole of this epistle, I cannot help considering it of the first consequence to the Church of God. In it we see more clearly than elsewhere what the ministers of the Gospel should be, and what is the character of the true Church. Bishops, presbyters, and deacons are particularly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the Church should be is also particularly stated; it is the house of the living God; the place where he lives, works, and manifests himself. The doctrines and discipline of the Church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added.
Should it be said, the apostle, in giving the qualifications of a bishop, "nowhere insists on human learning," it may be answered in general, that no ignorant person in those times could have possibly got admittance into the Church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and, if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The gospels had not come as yet into general circulation; and only a few of St. Paul's epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers.
It is natural for men to run into extremes; and there is no subject on which they have run into wider extremes than that of the necessity of human learning; for in order to a proper understanding of the sacred Scriptures, on one hand, all learning has been cried down, and the necessity of the inspiration of the Holy Spirit, as the sole interpreter, strongly and vehemently argued. On the other, all inspiration has been set aside, the possibility of it questioned, and all pretensions to it ridiculed in a way savouring little of Christian charity or reverence for God. That there is a middle way from which these extremes are equally distant, every candid man who believes the Bible must allow. That there is an inspiration of the Spirit which every conscientious Christian may claim, and without which no man can be a Christian, is sufficiently established by innumerable scriptures, and by the uninterrupted and universal testimony of the Church of God; this has been frequently proved in the preceding notes. If any one, professing to be a preacher of the Gospel of Jesus, denies, speaks, or writes against this, he only gives awful proof to the Christian Church how utterly unqualified he is for his sacred function. He is not sent by God, and therefore he shall not profit the people at all. With such, human learning is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit.
But while we flee from such sentiments, as from the influence of a pestilential vapour, shall we join with those who decry learning and science, absolutely denying them to be of any service in the work of the ministry, and often going so far as to assert that they are dangerous and subversive of the truly Christian temper and spirit, engendering little besides pride, self-sufficiency, and intolerance?
That there have been pretenders to learning, proud and intolerant, we have too many proofs of the fact to doubt it; and that there have been pretenders to Divine inspiration, not less so, we have also many facts to prove. But such are only pretenders; for a truly learned man is ever humble and complacent, and one who is under the influence of the Divine Spirit is ever meek, gentle, and easy to be entreated. The proud and the insolent are neither Christians nor scholars. Both religion and learning disclaim them, as being a disgrace to both.
But what is that learning which may be a useful handmaid to religion in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the qualifications which the apostle requires in a Christian minister, Ti1 3:2 : He should be apt to teach - capable of teaching others. See the note on Ti1 3:2. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this he will need all the learning that, in the course of the Divine providence, he is able to acquire.
But it is not the ability merely to interpret a few Greek and Latin authors that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge who are neither wise unto salvation themselves, nor capable of leading those who are astray into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of man in particular; of man in all his relations and connections; his history in all the periods of his being, and in all the places of his existence; the means used by Divine providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favored. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacular, is often not only highly expedient, but in some cases indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature in order to obtain it, have got this knowledge! All that many of them have gained is merely the means of acquiring it; with this they become satisfied, and most ignorantly call it learning. These resemble persons who carry large unlighted tapers in their hand, and boast how well qualified they are to give light to them who sit in darkness, while they neither emit light nor heat, and are incapable of kindling the taper they hold. Learning, in one proper sense of the word, is the means of acquiring knowledge; but multitudes who have the means seem utterly unacquainted with their use, and live and die in a learned ignorance. Human learning, properly applied and sanctified by the Divine Spirit, is of inconceivable benefit to a Christian minister in teaching and defending the truth of God. No man possessed more of it in his day than St. Paul, and no man better knew its use. In this, as well as in many other excellences, he is a most worthy pattern to all the preachers of the Gospel. By learning a man may acquire knowledge; by knowledge reduced to practice, experience; and from knowledge and experience wisdom is derived. The learning that is got from books or the study of languages is of little use to any man, and is of no estimation, unless practically applied to the purposes of life. He whose learning and knowledge have enabled him to do good among men, and who lives to promote the glory of God and the welfare of his fellow creatures, can alone, of all the literati, expect to hear in the great day: Well done, good and faithful servant! Enter thou into the joy of thy Lord.
How necessary learning is at present to interpret the sacred writings, any man may see who reads with attention; but none can be so fully convinced of this as he who undertakes to write a comment on the Bible. Those who despise helps of this kind are to be pitied. Without them they may, it is true, understand enough for the mere salvation of their souls; and yet even much of this they owe, under God, to the teaching of experienced men. After all, it is not a knowledge of Latin and Greek merely that can enable any man to understand the Scriptures, or interpret them to others; if the Spirit of God take not away the veil of ignorance from the heart, and enlighten and quicken the soul with his all-pervading energy, all the learning under heaven will not make a man wise unto salvation.
Finished correcting for a new edition, Dec. 22d, 1831. - A.C.
Albert Barnes: Notes on the Bible - 1834
6:21: Which some professing - Evidently some who professed to be true Christians. They were attracted by false philosophy, and soon, as a consequence, were led to deny the doctrines of Christianity. This result has not been uncommon in the world.
Have erred concerning the faith - see notes on Ti1 1:6-7; Ti1 6:10.
Grace be with thee - see the notes, Rom 1:7.
On the subscription at the close of this Epistle, see Intro., Section 2. It is, like the other subscriptions at the close of the epistles, of no authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: have: Ti1 6:10, Ti1 1:6, Ti1 1:19; Ti2 2:18; Heb. 10:1-12:29
Grace: Rom 1:7, Rom 16:20, Rom 16:24; Ti2 4:22; Tit 3:15; Heb 13:25
Amen: Mat 6:13
Geneva 1599
Which some (i) professing have erred concerning the faith. Grace [be] with thee. Amen. "[The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.]"
(i) Not only in word, but also in appearance and gesture: to be short, while their behaviour was such that even when they held their peace they would make men believe, their heads were occupied about nothing but high and lofty matters, and therefore they erred concerning the faith.
John Gill
Which some professing,.... Pretending to be masters of the above science, boasting and making great show of it, and valuing themselves upon it:
have erred concerning the faith: have wandered from the way of truth, and gone into the path of error; have fallen from the doctrine of faith, and made shipwreck of it, and become entire apostates: from the danger attending vain jangling, the use of new words, the profession of a false science, and making objections from it against the truth, does the apostle dissuade Timothy from them, since they generally issue in apostasy.
Grace be with thee. Amen. This the apostle wishes to him, that he might be enabled to discharge every branch of his duty he had pointed to him in this epistle, and to keep him from all evil, and every false way, and preserve him safe to the kingdom and glory of God. And which he doubted not but would be his case, and therefore puts his "Amen" to it. The Alexandrian copy and Arabic version read, "grace be with you. Amen".
The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. This last clause is left out in the Alexandrian copy and Syriac version; and indeed, in the apostle's time, Phrygia was not known by such an appellation as "Pacatiana", which was given it some years after by the Romans; and which shows, that the subscriptions to the epistles are not only of human authority, but of later date, at least some of them. The Arabic version calls it the metropolis of Phrygia, and leaves out "Pacatiana"; and one of Beza's manuscripts, instead of "Laodicea", reads "Macedonia", from whence, as from Philippi, or some other city there, he thinks it was written; and several learned men have been of opinion that it was written from Philippi.
Robert Jamieson, A. R. Fausset and David Brown
Which some professing--namely, professing these oppositions of science falsely so called.
erred--(See on Ti1 1:6; Ti1 2:11) --literally, "missed the mark" (Ti2 3:7-8). True sagacity is inseparable from faith.
Grace--Greek, "the grace," namely, of God, for which we Christians look, and in which we stand [ALFORD].
be with thee--He restricts the salutation to Timothy, as the Epistle was not to be read in public [BENGEL]. But the oldest manuscripts read, "be with you"; and the "thee" may be a transcriber's alteration to harmonize with Ti2 4:22; Tit 3:15.
Amen--omitted in the oldest manuscripts.