Բ Տիմոթէոս / 2 Timothy - 1 |

Text:
< PreviousԲ Տիմոթէոս - 1 2 Timothy - 1Next >


jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ armz▾ all ▾
Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Առ Տիմոթէոս Երկրորդ Թղթոյն

Զայս թուղթս դարձեալ առաքէ ՚ի Հռովմայ. եւ է պատճառ թղթոյս՝ ա՛յս։ Որք հաղորդակիցք էին Պաւղոսի՝ թողին զնա, խորհեցաւ առաքեալն գա՛լ Տիմոթէի առ նա, գրեալ զթուղթն, եւ նշանակէ յիշատակեալ զնորին բարեպաշտութիւնն, եւ զնախածնողաց նորին զհաւատս։ Յետ այնորիկ պատմէ՝ թէ որք են յԱսիոյ Փիգեղոս եւ Երմոգենէս՝ դարձուցին զանձինս ՚ի նմանէ. տեսեալ զկապանս նորա Ոնեսիփորոս ՚ի գնալն ՚ի Հռոմ՝ ընկալաւ, եւ մնաց առ նմա։ Պատուիրէ եւ նմին յանձն առնուլ զչարչարանս։ ՚Ի մէջ առնու եւ զոր Հիմենոս եւ Փիլետոս յարուցին զամբոխումն. քանզի յամօթ եղեն եւ յանցաւորք գտան, ասելով թէ յարութիւն մեռելոց ա՛յժմ է եղեալ, եւ զոմանս դարձուցեալ. մանաւանդ եւ ՚ի կալն ՚ի մէջ նոցա, զգուշացուցանէ զնա ՚ի վարդապետութեանն։ Ծանուցանէ թէ եկեսցէ ժամանակ յորում լինին մարդիկ անձնասէրք, բանսարկուք, անաստուածք. յորժամ տեսանիցես զայս ամենայն՝ զգուշացո՛ զժողովս զի մի՛ լինիցին կոխան նոցա յայս սովորութիւնս. զի ՚ի մոլար վարդապետութիւնս զբազումս դարձուցանեն։ Եւ նշանակէ զժամանակ գալստեան նորա. եւ եւս փութացուցանէ եւ վկայէ, պատուիրեալ նմա գալ առ ինքն փութով. պատուիրեալ նմա տանել զփիլոնն եւ զմատեանսն. յԱղէքսանդրոս դարբնէ անձնապահ լինել, զի բազում չարիս եցոյց նմա։ Եւ այսպէս կատարէ զթուղթն։

Matthew Henry: Concise Commentary on the Whole Bible - 1706
THIS second epistle Paul wrote to Timothy from Rome, when he was a prisoner there and in danger of his life; this is evident from these words, I am now ready to be offered, and the time of my departure is at hand, ch. iv. 6. It appears that his removal out of this world, in his own apprehension, was not far off, especially considering the rage and malice of his persecutors; and that he had been brought before the emperor Nero, which he calls his first answer, when no man stood with him, but all men forsook him, ch. iv. 16. And interpreters agree that this was the last epistle he wrote. Where Timothy now was is not certain. The scope of this epistle somewhat differs from that of the former, not so much relating to his office as an evangelist as to his personal conduct and behaviour.

After the introduction (ver. 1, 2) we have, I. Paul's sincere love to Timothy, ver. 3-5. II. Divers exhortations given to him, ver. 6-14. III. He speaks of Phygellus and Hermogenes, with others, and closes with Onesiphorus, ver. 15, to the end.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Second Epistle of Paul the Apostle to Timothy
In the preface to the first of these epistles, particular mention has been made of the parentage, country, and education of Timothy; his call to the evangelic office; and of his appointment to the presidency of the Church at Ephesus. And for every particular of this kind the reader is referred to that preface. What remains to be done in reference to the present epistle is to inquire into the time in which it was most probably written. The disagreement on this question among learned men is very great; some arguing that it was written about the year 61, others referring it to the year 66. Some asserting that it is the first, in order of time, of these two epistles; and that it was written on Paul's first imprisonment at Rome. Several of the most eminent critics are of this opinion; and they have supported their sentiments with arguments of no small weight. Hammond, Lightfoot, and Lardner, as well as several critics on the continent, contend for this earlier date. Macknight and Paley take the opposite side. Were I convinced that the weight of the argument lay with the former, I should have fixed its chronology accordingly; but the latter appearing to me to have the more direct and the most weighty evidence in their favor, I am led, from the reasons which they give, to adopt their opinion.
Dr. Paley observes, that it was the uniform tradition of the primitive Church that St. Paul visited Rome twice, and twice there suffered imprisonment; and that at the conclusion of his second imprisonment he was put to death; and he thinks that the opinion concerning these two journeys of St. Paul is confirmed by many hints and allusions in this epistle, compared with what St. Paul has said in other epistles, which are allowed to have been written from Rome. I shall give his principal reasons: -
"That this epistle was written while Paul was a prisoner is distinctly marked by the 8th verse of the first chapter: 'Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner.' And that it was written whilst he was prisoner at Rome is proved by the 16th and 17th verses of the same chapter: (Ti2 1:16, Ti2 1:17) 'The Lord give mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain; but when he was in Rome, he sought me out very diligently, and found me.' Since it appears from the former quotation that St. Paul wrote this epistle in confinement, it will hardly admit of doubt that the word chain in the latter quotation refers to that confinement - the chain by which he was then bound, the custody in which he was then kept. And if the word chain designate the author's confinement at the time of writing this epistle, the next words determine it to have been written from Rome: 'He was not ashamed of my chain, but when he was in Rome, he sought me out very diligently.'" Dr. Macknight thinks that Paul was now a close prisoner, very different in his circumstances from his first imprisonment, in which he was permitted to dwell alone in his own hired house, and receive all that came to him, and publicly to preach the Gospel, being guarded only by a single soldier. That he was in close confinement he argues from the circumstance that when Onesiphorus came to Rome he found that Paul was no longer that well-known public character which he had been while in his first imprisonment, but being closely confined he had some difficulty to find him out; and this appears to be fully implied in the apostle's words: Σπουδαιοτερον εζητησε με, και εὑρε. "He very diligently sought me out, and found me;" Ti2 1:17 And, that crimes were now laid to his charge widely different from those formerly alleged against him, appears from Ti2 2:9 : Κακοπαθω μεχρι δεσμων, ὡς κακουργος· "I suffer evil even to bonds as a malefactor;" plainly implying that he was not only abridged of all liberty, but was bound hands and feet in a close dungeon. And this was probably on the pretense that he was one of those Christians whom Nero accused with having set Rome on fire. Hence the word malefactor, κακουργος, which may mean here that the apostle was treated as the worst of criminals.
That this epistle was not written during St. Paul's first imprisonment at Rome, or during the time in which the Epistles to the Ephesians, Colossians, Philippians, and Philemon were written, may be gathered, says Dr. Paley, with considerable evidence from a comparison of these several epistles with the present.
I. "In the former epistles the author confidently looked forward to his liberation from confinement, and his speedy departure from Rome. He tells the Philippians, Phi 2:24 : 'I trust in the Lord that I also myself shall come shortly.' Philemon he bids to prepare for him a lodging; 'for I trust (says he) that through your prayers I shall be given unto you;' Plm 1:22. In the epistle before us he holds a language extremely different. 'I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day;' Ti2 4:6-8."
Those who espouse the contrary opinion suppose that these words only express the strong apprehensions and despair of life which the apostle had when he was first imprisoned; but that afterwards, finding he was treated with kindness, he altered his language, and so strongly anticipated that he predicted his enlargement. This reflects little honor upon the apostle's character; it shows him to be a person subject to alarms, and presaging the worst from every gloomy appearance. The whole of St. Paul's conduct shows him to have been the reverse of what this opinion represents him.
II. "When the former epistles were written from Rome, Timothy was with St. Paul, and is joined with him in writing to the Colossians, the Philippians, and Philemon; the present epistle implies that he was absent.
III. "In the former epistles Demas was with St. Paul at Rome: 'Luke the beloved physician, and Demas, greet you.' In the epistle now before us: 'Demas hath forsaken me, having loved this present world, and is gone to Thessalonica.'
IV. "So the former epistles Mark was with St. Paul, and joins in saluting the Colossians. In the present epistle Timothy is ordered to bring him with him, 'for he is profitable to me for the ministry;' Ti2 4:11."
The circumstance of Demas being with St. Paul while he wrote the former epistles, which was certainly during his first imprisonment, and of his having forsaken him when he wrote this, is a strong proof of the posterior date of this epistle; nor can the feelings of the apostle, so contradictorily expressed in this and the preceding epistles, be ever cleared (on the supposition of their relating to the same time and circumstances) from weakness and contradiction.
Lewis Capellus has suggested the following considerations, which are still more conclusive: -
1. "In Ti2 4:20, St. Paul informs Timothy that Erastus abode at Corinth, Εραστος εμεινεν εν Κορινθῳ· the form of expression (the verb being in the first aorist) implies that Erastus had stayed behind at Corinth when St. Paul left it: but this could not be meant of any journey from Corinth which St. Paul took prior to his first imprisonment at Rome; for when Paul departed from Corinth, as related in the 20th chapter of the Acts, Timothy was with him; and this was the last time the apostle left Corinth before his coming to Rome, because he left it on his way to proceed to Jerusalem soon after his arrival, at which place he was taken into custody, and continued in that custody till he was brought to Caesar's tribunal.
There could be no need, therefore, to inform Timothy that Erastus stayed behind at Corinth, upon this occasion; because, if the fact were so, it must have been known to Timothy, who was present as well as St. Paul.
2. "In the same verse our epistle also states the following article: 'Trophimus have I left at Miletus sick.' When St. Paul passed through Miletus, on his way to Jerusalem, as related Acts 20, Trophimus was not left behind, but accompanied him to that city. He was indeed the occasion of the uproar at Jerusalem, in consequence of which St. Paul was apprehended: 'For they had seen,' says the historian, 'before with him in the city, Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.' This was evidently the last time of Paul's being at Miletus before his first imprisonment; for, as has been said, after his apprehension at Jerusalem he remained in custody till he was sent to Rome.
"In these two articles we have a journey referred to, which must have taken place subsequent to the conclusion of St. Luke's history; and, of course, after St. Paul's liberation from his first imprisonment. The epistle, therefore, which contains this reference, since it appears from other parts of it to have been written while St. Paul was a prisoner at Rome, proves that he had returned to that city again, and undergone there a second imprisonment.
"These particulars," adds Dr. Paley, "I have produced, not merely for the support they lend to the testimony of the fathers concerning St. Paul's second imprisonment, but to remark their consistency and agreement with one another. They are all resolvable into one supposition, viz., that this epistle was not written during St. Paul's first residence at Rome, but in some future imprisonment in that city. The epistle touches upon names and circumstances connected with the date and with the history of the first imprisonment, and mentioned in letters during that imprisonment; and so touches upon them as to leave what is said of one consistent with what is said of others, and consistent also with what is said of them in different epistles."
From the whole, there seems the fullest evidence,
1. That this epistle was not written during St. Paul's first imprisonment at Rome.
2. That he was at Rome when he wrote this epistle.
3. That he was there a prisoner, and in such confinement as we know, from the Acts of the Apostles, he was not in during the time of his first imprisonment there.
4. That this must have been some subsequent imprisonment.
5. That as the general consent of all Christian antiquity states that St. Paul was twice imprisoned at Rome, and that from his second imprisonment he was never liberated, but was at its conclusion martyred; therefore this epistle must have been written while St. Paul was in his second imprisonment at Rome, and but a short time before his martyrdom.
And as the Christian Church has generally agreed that this apostle's martyrdom took place on the 29th of June, a.d. 66, the Second Epistle to Timothy might have been written sometime towards the end of the spring or beginning of summer of that year. It is supposed that St. Paul went from Crete to Rome, about the end of the year 65, on hearing of the persecution which Nero was then carrying on against the Christians, on pretense that they had set Rome on fire: for, as he knew that the Church must be then in great tribulation, he judged that his presence would be necessary to comfort, support, and build it up. Like a true soldier of Jesus Christ, he was ever at the post of danger; and in this case he led on the forlorn hope.
Other matters relative to the state and circumstances of the apostle, and those of Timothy; and the Church at Ephesus, will be carefully brought before the reader in the course of the notes on this epistle.

Paul's address to Timothy, and declaration of his affection for him, Ti2 1:1-4. His account of the piety of Timothy's mother and grandmother, and the religious education they had given their son, Ti2 1:5. He exhorts him to stir up the gift of God that is in him, and not to be ashamed of the testimony of the Lord, Ti2 1:6-8. How God has saved them that believe; and how Christ has brought life and immortality to light by the Gospel, Ti2 1:9, Ti2 1:10. The apostle's call to preach it, and the persecutions which he had been obliged in consequence to endure, Ti2 1:11, Ti2 1:12. Timothy is exhorted to hold fast the form of sound words, Ti2 1:13, Ti2 1:14. And is informed of the apostasy of several in Asia: and particularly of Phygellus and Hermogenes, Ti2 1:15. And of the great kindness of Onesiphorus to the apostle in his imprisonment, Ti2 1:16-18.

Albert Barnes: Notes on the Bible - 1834
Introduction to 2 Timothy
Section 1. Time and Place of Writing the Epistle
There has been much diversity of sentiment on the question when this Epistle was written. That it was written at Rome, and when the apostle was imprisoned there, is the unanimous opinion of all who have written on the Epistle, and indeed is apparent on the face of it; see Ti2 1:8, Ti2 1:16; Ti2 4:6. But whether it was written during his first imprisonment there, or during a second imprisonment, is a question, on which critics even now are by no means agreed. The most respectable names may be found on each side of this question, though the common opinion has been that it was during a second imprisonment. Of this opinion are Mosheim, Michaelis, Benson, Mill, Macknight, LeClerc, Paley, Stuart, Clarke, and Doddridge. The reasons for this may be seen at length in Hug's Introduction, pp. 761-763, Macknight, and in Paley's Horae Paulinae. Dr. Lardner, Baronius, Witsius, Lightfoot, Hammond, Hug, Hemsen, and others, maintain that it was written during the first imprisonment, and that it was sent about the same time as the Epistles to the Ephesians, Colossians, Philippians, and Philemon. The reasons for this opinion may be found in Hug's Introduction, pp. 556-559, and in Lardner, vol. 6, pp. 38-72. It is not consistent with the design of these Notes to go at length into an examination of this question, and it is not material in order to an exposition of the Epistle.
After considering the reasonings of Lardner and Hug to prove that this Epistle was written during Paul's first imprisonment at Rome - that is, as they suppose, during his only imprisonment there, and not long after the First Epistle was written - it seems to me still that there are insuperable difficulties in such a view, and that the evidence is clear that it was during a second imprisonment. The reasons for this are briefly the following:
(1) In the Epistles to the Philippians and to Philemon, written during his first imprisonment, Paul confidently looked forward to a release, and to a speedy departure from Rome. In this, he had no such expectation. Thus, he tells the Philippians Phi 2:24, "I trust in the Lord, that I myself shall come shortly." In the Epistle to Philemon Plm 1:22, he says, "But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you." In this Epistle, however, the author had no such expectation; Ti2 4:6, "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness."
(2) in Ti2 4:16, the apostle uses the following language: "At my first answer, no man stood with me, but all forsook me." It is true that this may refer to a hearing which he had had before Nero during the same imprisonment at Rome in which this Second Epistle was written; but the most natural interpretation is to suppose that he had had one hearing, and had been discharged, and that the imprisonment of which he speaks in this Epistle was a second one. This seems to me to be confirmed by what he says in the next verse: "Notwithstanding, the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion." Here it appears:
(a) that he had been delivered, on that occasion, from death - "I was delivered out of the mouth of the lion," which is equivalent to saying that he was discharged;
(b) that after that discharge he was permitted to preach the gospel - "that by me the preaching might be fully known;"
(c) that he had been permitted after that to travel and preach "and that all the Gentiles might hear," which is just such an expression as he would use on the supposition that he had been discharged, and been permitted to go abroad and preach the gospel extensively, and is not such an expression as he could have used if he had been imprisoned but once.
(3) the expression occurring in Ti2 4:20, "Erastus 'abode' at Corinth," implies that he had made a second journey to Rome. The word rendered "abode" - ἔμεινεν emeinen - is such as would be used where two were traveling together, and where one of them chose to remain at a certain place. It implies that, at the time referred to, the two were together, and that one chose to go on, and the other to remain. But it is capable of very clear proof that, when Paul was sent to Rome by Festus Acts 26-27, he did not stop at Corinth; and if Erastus had been with him then, he would have passed by that place with him on his way to Rome. Further, when Paul left Corinth, as related in Acts 20, on his way to Jerusalem, Timothy was with him. This is the last time that Paul is mentioned as having been at Corinth before coming to Rome, and there could have been no need of informing Timothy of the fact that Erastus remained there, if this were so, because that fact would be known to Timothy as well as Paul. Besides, that departure from Corinth took place some five years before Paul wrote this Second Epistle to Timothy; and what would be the use of his reminding Timothy of this after so long an interval? It is clear, moreover, that Paul refers to some recent transaction. He is urging Timothy to use all diligence to come to him before winter; that is, as soon as possible; Ti2 4:21. But how could it be a reason for this urgency to say that, "some five years before," he had been forsaken by one fellow-laborer, and had been obliged to leave another one sick on the way?
(4) Similar remarks may be made respecting what Paul says in the close of the same verse Ti2 4:20; "Trophimus have I left at Miletum sick." Paul, when sent by Festus to Rome, did not stop at Miletus; for the course which the ship took on that occasion is minutely described Acts 27, and there is every certainty that there can be that it did not put in at that place. The time, then, to which Paul must refer here, unless he made a second journey to Rome after he had been once discharged, must have been several years before; certainly as far back as when he took leave of the elders of the church of Ephesus, as recorded in Acts 20. But this was about five years before; and what would have been the pertinency of informing Timothy that, some five years before, he had left a fellow-laborer sick there, as a reason why he should then hasten to Rome as soon as possible? It was evidently a recent occurrence to which the apostle refers here; and the only natural supposition is, that, not long before his arrival at Rome, he had parted with both these friends, and now needed, in consequence, especially the presence of Timothy. Of course, if this be so, Paul must have made another circuit through these countries, of which the Acts of the Apostles gives us no account, and which must have been after his first imprisonment. It is true that Hug suggests that the word rendered "I have left" - ἀπέλιπον apelipon - may be in the third person plural, and may be rendered "they have left?" But, who left him there? We are not told; and as "nothing is suggested in the context which would supply us with a subject of the verb in the 'third person plural,' we are led naturally to construe it of the 'first' person singular, and, consequently, to apply it to Paul" - Prof. Stuart, in Hug's Introduction.
(5) with this supposition of a second and recent journey, agrees the passage in Ti2 4:13, "The cloak which I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments." This evidently refers to some recent affair. Can it be believed that these had been there for some five years, and that Paul had not needed them before? He was at Caesarea for two years. He had abundant opportunity of sending for them. An article of wearing apparel, or books to study, or his own writings, he would be likely to need long before, and it is highly improbable that he should have suffered them to remain during this long period without sending for them.
(6) in the epistles which were written during Paul's first imprisonment, certain persons are referred to as being then with him, who are in this Epistle mentioned as absent. It is almost beyond a doubt that the Epistles to the Ephesians, Philippians, Colossians, and to Philemon, were written during Paul's first imprisonment at Rome; see the Introduction to those epistles. In the Epistle to the Colossians, Col 1:1, Timothy is mentioned as being then with the apostle. When this was written, of course he was absent. In the same Epistle, Mark is mentioned as with Paul, and unites with him in the salutation to the Colossians Ti2 4:10; when this Epistle was written, he was absent, for Timothy is ordered to bring him with him Ti2 4:11. Demas was then with him Col 4:14; now he was absent, for Paul says, "Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica;" Ti2 4:10. These circumstances make it quite clear that the Second Epistle to Timothy was not written during the imprisonment at Rome in which the Epistles to the Colossians, to Philemon, etc., were written, unless a change had taken place in the circumstances of the apostle, which we have no reason to suppose occurred. The probability, then, seems to be strong, that the apostle was imprisoned there a second time, and that the things referred to in this Epistle occurred then.
(7) to these circumstances should be added the fact, that many of the Fathers say that Paul was liberated from his first imprisonment, and afterwards traveled extensively in preaching the gospel. This testimony is borne by Eusebius, Chrysostom, Theodoret, and others; see Calmet's Dictionary, and Lives of the Apostles, by D. F. Bacon, New Haven, pp. 619-621. - If the supposition of a second imprisonment at Rome, during which this Epistle was written, is correct, then it was written probably not far from the year 65 a. d. Lardner, however, who supposes it was written during the first imprisonment, places its date in May, 61 a. d.; Hug, also, in the same year.
Section 2. The Place Where Timothy Was When the Epistle Was Addressed to Him
There can be little doubt that Timothy was at Ephesus at the time when this Epistle was addressed to him. The evidence for this opinion is thus stated by Lightfoot and others:
(1) Paul directs Timothy to salute the household of Onesiphorus, Ti2 4:19. But it is evident, from Ti2 1:18, that Onesiphorus was an Ephesian, and, as the direction is to salute his "household," it may be argued with the more certainty that Timothy was then at Ephesus, the ordinary residence of the family of Onesiphorus.
(2) he directs Timothy to take Troas in the way as he came to him at Rome Ti2 4:13, which was the way that Paul had gone to Ephesus Co2 2:12; Act 20:5, thus showing that this was the usual route of travel, and was a way which Timothy would naturally take in passing from Ephesus to Rome. It is true that this does not absolutely prove that he was at "Ephesus" - since, if he had been in any other part of the western portion of Asia Minor, the direction would have been the same - but it is a slight circumstance corroborating others.
(3) he warns him to beware of Alexander Ti2 4:14, who we know was an Ephesian - Ti1 1:20; Act 19:33.
(4) in Ti2 4:9, he gives direction to Timothy to come to him as soon as possible, and then adds Ti2 4:12, "Tychicus have I sent to Ephesus." From this it would seem that one reason why he wished him then to come was, that he had appointed one to occupy his place there, so that he could leave without injury to the cause. But it would seem also probable that Paul was not in the habit of calling away a laborer from an important station without supplying his place. Thus, in Tit 3:12, he says, "When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me." It may thence, be inferred that Timothy was at Ephesus at the time when Paul wrote to him, and that he had taken care that his place should not be left vacant, by the appointment of Tychicus to fill it when he should leave.
(5) it may be added, that the errors and vices which Timothy is directed to oppose, are the same which are referred to in the First Epistle, and it may be hence, inferred thai he was at the same place.
How long Timothy had been in Ephesus is not certainly known, and is not material to be known in order to a proper understanding of the Epistle. It does not appear, from the Acts , that he was with Paul during the two years in which he was in Caesarea, nor during his voyage to Rome; yet it is certain that he was in Rome when Paul wrote to the Philippians, to the Colossians, and to Philemon, because he is named in the titles to those Epistles. In Heb 13:23, Paul says that Timothy was "set at liberty," or, more probably, "sent away" (see notes on that verse), but to what place he had gone is not mentioned. Nothing would be more natural, however, than that he should visit Ephesus again, and it is not improbable that Paul would leave him there when he again visited Rome.
Section 3. The Occasion on Which the Epistle Was Written
The Epistle was evidently written when the apostle was expecting soon to be put to death; Ti2 4:6-8. The main object of writing it seems to have been to request Timothy to come to him as speedily as possible; Ti2 4:9. But, in doing this, it was natural that Paul should accompany the request with such counsel as Timothy needed, and such as it was proper for Paul to give in probably the last letter that he would write to him. The particular reason why the apostle desired the presence of Timothy seems to have been, that nearly all the others on whom he might have supposed he could rely in a time of trial, had left him. Thus, he says that Demas had forsaken him; Crescens had gone to Galatia; Titus to Dalmatia, and Tychicus he had himself sent to Ephesus; Ti2 4:10-12. No one remained with him but Luke Ti2 4:11, and he was, therefore, desirous that Timothy and Mark should be with him; Ti2 4:11. He did not ask their presence merely that they might sustain him in his trials, but that they might aid him in the work of the ministry Ti2 4:11, for it would seem that all hope of doing good in Rome was not closed.
If the view of the time when this Epistle was written which has been taken in this introduction, is correct, and if this is the last Epistle which was written by the apostle Paul before his martyrdom, then it occupies a very important place in sacred canon, and is invested with great interest. It may be regarded as the dying counsels of the most eminent of the apostles to one who had just entered on the ministerial life. We should read it with the interest with which we do the last words of the great and the good. Then we feel that every word which they utter has a weight which demands attention. We feel that, whatever a man might do at other times, he will not trifle then. We feel that, having little time to express his wishes, he will select topics that lie nearest his heart, and that he deems most important. There is no more interesting position in which we can be placed, than when we sit down at such a man's feet, and listen to his parting counsels. To a young minister of the gospel, therefore, this Epistle is invaluable; to any and every Christian, it cannot fail to be a matter of interest to listen to the last words of the great apostle of the Gentiles, and to ponder his last written testimony in favour of that religion to the promulgation of which he had devoted his talents and his life.

The principal design of 2 Tim. 1 is to exhort Timothy to steadfastness and fidelity as a Christian and a minister; and to entreat him to adhere to the truth, and live as became a Christian, in the midst of all the temptations by which he was surrounded, and while so many were turning away from the Christian faith. Timothy was young; he was exposed, like others, to trials; he could not be unaware that not a few had apostatized; he knew that his father in Christ was in bonds, and he was liable to become disheartened, or to be led astray. In these circumstances, the apostle seems to have resolved to place before him strong reasons to induce him to devote himself steadfastly to the cause of religion, and not to allow those things which might tend to alienate him from Christianity to have any effect on his mind. After the usual salutations, therefore Ti2 1:1-2, he proceeds to present these considerations to the mind of Timothy:
(1) He commences the chapter with "delicate praise" of his young friend - one of the most happy methods of inducing him to persevere in the course of life on which he had entered; Ti2 1:3-5. We naturally desire to perfect that in which we already excel; we feel encouraged for future efforts in a cause in which we have already been successful. The apostle, therefore, reminds Timothy of the manner in which he had been trained; of the piety of his mother and grandmother, and assures him of his belief that their efforts to train him up in the ways of religion had not been in vain.
(2) he urges various considerations to induce him not to turn away from that holy purpose to which he had devoted himself. The considerations which he urges, are these:
(a) he had been solemnly consecrated to the work of preaching the gospel, Ti2 1:6;
(b) God had imparted to him, as to others, a spirit of love and power, and a sound mind, Ti2 1:7;
(c) the grace of God had called him to his great work, and he possessed that gospel by which life and immortality are brought to light, Ti2 1:8-11;
(d) Paul urges his own example, and says that, amidst all his own trials, he had never seen occasion to be ashamed of the gospel, Ti2 1:12-14; and,
(e) he reminds Timothy that all his other friends in Asia had turned away from him, specifying two of them, and urges him, therefore, to maintain a steadfast attachment to the principles which he had professed, Ti2 1:15.
(3) the chapter closes with the expression of an earnest prayer that the Lord would bless the family of Onesiphorus, and with a grateful mention of his kindness to him, Ti2 1:16-18.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ti2 1:1, Paul's love to Timothy, and the unfeigned faith which was in Timothy himself, his mother, and grandmother; Ti2 1:6, He is exhorted to stir up the gift of God which was in him; Ti2 1:8, to be stedfast and patient in persecution; Ti2 1:13, and to persist in the form and truth of that doctrine which he had learned of him; Ti2 1:15, Phygellus and Hermogenes, and such like, are noted, and Onesiphorus is highly commended.
Geneva 1599
Paul, an apostle of Jesus Christ by the will of God, (a) according to the promise of life which is in Christ Jesus,
(a) Sent of God to preach that life which he promised in Christ Jesus.
John Gill
INTRODUCTION TO 2 TIMOTHY 1
In this chapter, after the inscription and salutation, the apostle expresses his great affection for Timothy, and highly commends him; exhorts him to various things relating to his office, as a preacher of the Gospel; and concludes with taking notice of the kindness shown him by Onesiphorus. The inscription and salutation are in Ti2 1:1 and then follows the preface to the epistle, in which the apostle testifies his great love to Timothy, and commends him; by declaring his thankfulness to God, that he had reason always to remember him in his prayers; by his desire to see him again, who had shed so many tears for him, that his joy might be filled; and by taking notice of his unfeigned faith, the same with that which had dwelt in his ancestors, Ti2 1:3. And then he proceeds to exhort him to the exercise and improvement of his ministerial gift; to show a fortitude of mind, and a manly spirit in the cause of Christ; and to suffer cheerfully for the sake of it, Ti2 1:6 and in order to animate and encourage him to the same, he gives a summary of the Gospel, as containing in it the great doctrines of salvation, and eternal life, according to the free grace of God through Jesus Christ, Ti2 1:9 and observes, that he himself was appointed a preacher of it to the Gentiles, Ti2 1:11 and instances in himself, as suffering for it, without being ashamed; and as having a strong confidence in Christ, as able to keep him, and what he had committed to him, Ti2 1:12 and then returns to his exhortation to Timothy to hold fast the Gospel of Christ; to which he urges him from the consideration of the nature and value of it, being a form of sound words, and that famous good thing, and of the means and manner in which he came to the knowledge of it; and chiefly from its being committed to him by the Holy Ghost, that dwelt in him; and also because of the general defection of the Asian professors from it, Ti2 1:13 but he excepts one person, Onesiphorus by name, whom he commends for his kindness to him both at Ephesus and at Rome; and therefore entreats of the Lord mercy, both for him and his house, at the great day, Ti2 1:16.
Robert Jamieson, A. R. Fausset and David Brown
This Epistle is the last testament and swan-like death song of Paul [BENGEL].
according to the promise of life . . . in Christ--Paul's apostleship is in order to carry into effect this promise. Compare "according to the faith . . . in hope of eternal life . . . promise," &c. (Tit 1:1-2). This "promise of life in Christ" (compare Ti2 1:10; Ti2 2:8) was needed to nerve Timothy to fortitude amidst trials, and to boldness in undertaking the journey to Rome, which would be attended with much risk (Ti2 1:8).
1:11:1: [4964] Պաւղոս առաքեալ Յիսուսի Քրիստոսի կամօքն Աստուծոյ, ըստ աւետեա՛ց կենացն որ ՚ի Քրիստոս Յիսուս[4965]. [4964] ՚Ի վերնագրիս ոմանք. Թուղթ առ Տիմոթէոս երկրորդ։[4965] Ոմանք. Պաւղոս կապեալ Յիսուսի Քրիստոսի։
1 Պօղոսը՝ Յիսուս Քրիստոսի առաքեալը Աստծու կամքով, ըստ կեանքի խոստման, որ Քրիստոս Յիսուսի մէջ է,
1 Պօղոս՝ Յիսուս Քրիստոսի առաքեալ՝ Աստուծոյ կամքովը կենաց խոստումին պէս՝ որ Քրիստոս Յիսուսով է,
Պաւղոս, առաքեալ Յիսուսի Քրիստոսի կամօքն Աստուծոյ, ըստ աւետեաց կենացն որ ի Քրիստոս Յիսուս:

1:1: [4964] Պաւղոս առաքեալ Յիսուսի Քրիստոսի կամօքն Աստուծոյ, ըստ աւետեա՛ց կենացն որ ՚ի Քրիստոս Յիսուս[4965].
[4964] ՚Ի վերնագրիս ոմանք. Թուղթ առ Տիմոթէոս երկրորդ։
[4965] Ոմանք. Պաւղոս կապեալ Յիսուսի Քրիստոսի։
1 Պօղոսը՝ Յիսուս Քրիստոսի առաքեալը Աստծու կամքով, ըստ կեանքի խոստման, որ Քրիստոս Յիսուսի մէջ է,
1 Պօղոս՝ Յիսուս Քրիստոսի առաքեալ՝ Աստուծոյ կամքովը կենաց խոստումին պէս՝ որ Քրիստոս Յիսուսով է,
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел, волею Божиею Апостол Иисуса Христа, по обетованию жизни во Христе Иисусе,
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν χριστῶ ἰησοῦ
1:1. ΠΑΥΛΟΣ (A-Paulos) ἀπόστολος (a-setee-off) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) διὰ (through) θελήματος (of-a-determining-to) θεοῦ (of-a-Deity) κατ' (down) ἐπαγγελίαν (to-messaging-upon-unto) ζωῆς (of-a-lifing) τῆς (of-the-one) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous,"
1:1. Paulus apostolus Christi Iesu per voluntatem Dei secundum promissionem vitae quae est in Christo IesuPaul, an apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus:
1. Paul, an apostle of Christ Jesus by the will of God, according to the promise of the life which is in Christ Jesus,
1:1. Paul, an Apostle of Jesus Christ through the will of God, in accord with the promise of the life which is in Christ Jesus,
Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus:

1: Павел, волею Божиею Апостол Иисуса Христа, по обетованию жизни во Христе Иисусе,
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν χριστῶ ἰησοῦ
1:1. Paulus apostolus Christi Iesu per voluntatem Dei secundum promissionem vitae quae est in Christo Iesu
Paul, an apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus:
1:1. Paul, an Apostle of Jesus Christ through the will of God, in accord with the promise of the life which is in Christ Jesus,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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 находился во время написания послания в узах. Тем не менее он нисколько не падал духом и продолжал считать себя апостолом Иисуса Христа по воле Божией. Выражая это свое убеждение, он имеет в виду тех своих противников, которые, указывая на его стесненное положение, говорили: "какой же это апостол? Апостол должен быть всегда на свободе, чтобы проповедовать волю Пославшего его...", апостол на это заранее отвечает указанием на "волю Божию", которая, очевидно, ведет Павла особыми путями, даже путем стеснений, к достижению указанной для него цели. С другой стороны апостол указывает на то, что он имеет "обетование жизни во Христе Иисусе", т. е. надеется на то, что Христос при втором Своем пришествии на землю дарует ему вечную блаженную жизнь (Кол III:3, 4; Гал VI:8). Поэтому-то он, не унывая, терпит всяческие страдания и лишения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Introduction; Timothy's Faith and Holiness.A. D. 66.
1 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, 2 To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; 4 Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; 5 When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

Here is, I. The inscription of the epistle Paul calls himself an apostle by the will of God, merely by the good pleasure of God, and by his grace, which he professes himself unworthy of. According to the promise of life which is in Christ Jesus, or according to the gospel. The gospel is the promise of life in Christ Jesus; life is the end, and Christ the way, John xiv. 6. The life is put into the promise, and both are sure in Christ Jesus the faithful witness; for all the promises of God in Christ Jesus are yea, and all amen, 2 Cor. i. 20. He calls Timothy his beloved son. Paul felt the warmest affection for him both because he had been an instrument of his conversion and because as a son with his father he had served with him in the gospel. Observe, 1. Paul was an apostle of Jesus Christ by the will of God; as he did not receive the gospel of man, nor was taught it, but had it by the revelation of Jesus Christ (Gal. i. 12), so his commission to be an apostle was not by the will of man, but of God: in the former epistle he says it was by the commandment of God our Saviour, and here by the will of God. God called him to be an apostle. 2. We have the promise of life, blessed be God for it: In hope of eternal life, which God, who cannot lie, promised before the world began, Tit. i. 2. It is a promise to discover the freeness and certainty of it. 3. This, as well as all other promises, is in and through Jesus Christ; they all take their rise from the mercy of God in Christ, and they are sure, so that we may safely depend on them. 4. The grace, mercy, and peace, which even Paul's dearly beloved son Timothy wanted, comes from God the Father and Christ Jesus our Lord; and therefore the one as well as the other is the giver of these blessings, and ought to be applied to for them. 5. The best want these blessings, and they are the best we can ask for our dearly-beloved friends, that they may have grace to help them in the time of need, and mercy to pardon what is amiss, and so may have peace with God the Father and Christ Jesus our Lord.

II. Paul's thanksgiving to God for Timothy's faith and holiness: he thanks God that he remembered Timothy in his prayers. Observe, Whatever good we do, and whatever good office we perform for our friends, God must have the glory of it, and we must give him thanks. It is he who puts it into our hearts to remember such and such in our prayers. Paul was much in prayer, he prayed night and day; in all his prayers he was mindful of his friends, he particularly prayed for good ministers, he prayed for Timothy, and had remembrance of him in his prayers night and day; he did this without ceasing; prayer was his constant business, and he never forgot his friends in his prayers, as we often do. Paul served God from his forefathers with a pure conscience. It was a comfort to him that he was born in God's house, and was of the seed of those that served God; as likewise that he had served him with a pure conscience, according to the best of his light; he had kept a conscience void of offence, and made it his daily exercise to do so, Acts xxiv. 16. He greatly desired to see Timothy, out of the affection he had for him, that he might have some conversation with him, being mindful of his tears at their last parting. Timothy was sorry to part with Paul, he wept at parting, and therefore Paul desired to see him again, because he had perceived by that what a true affection he had for him. He thanks God that Timothy kept up the religion of his ancestors, v. 5. Observe, The entail of religion descended upon Timothy by the mother's side; he had a good mother, and a good grandmother: they believed, though his father did not, Acts xvi. 1. It is a comfortable thing when children imitate the faith and holiness of their godly parents, and tread in their steps, 3 John 4.-- Dwelt in thy grandmother and thy mother, and I am persuaded that in thee also. Paul had a very charitable opinion of his friends, was very willing to hope the best concerning them; indeed he had a great deal of reason to believe well of Timothy, for he had no man like-minded, Phil. ii. 20. Observe, 1. We are, according to St. Paul, to serve God with a pure conscience, so did his and our pious forefathers; this is to draw near with a true heart, in full assurance of faith, having our heart sprinkled from an evil conscience, Heb. x. 22. 2. In our prayers we are to remember without ceasing our friends, especially the faithful ministers of Christ. Paul had remembrance of his dearly beloved son Timothy in his prayers night and day. 3. The faith that dwells in real believers is unfeigned; it is without hypocrisy, it is a faith that will stand the trial, and it dwells in them as a living principle. It was the matter of Paul's thanksgiving that Timothy inherited the faith of his mother Eunice and his grandmother Lois, and ought to be ours whenever we see the like; we should rejoice wherever we see the grace of God; so did Barnabas, Acts xi. 23, 24. I rejoiced greatly that I found of thy children walking in the truth, 2 John 4.
Adam Clarke: Commentary on the Bible - 1831
1:1: Paul an apostle - St. Paul at once shows his office, the authority on which he held it, and the end for which it was given him. He was an apostle - an extraordinary ambassador from heaven. He had his apostleship by the will of God - according to the counsel and design of God's infinite wisdom and goodness. And he was appointed that he might proclaim that eternal life which God had in view for mankind by the incarnation of his Son Jesus Christ, and which was the end of all the promises he had made to men, and the commandments he had delivered to all his prophets since the world began. The mention of this life was peculiarly proper in the apostle, who had now the sentence of death in himself, and who knew that he must shortly seal the truth with his blood. His life was hidden with Christ in God; and he knew that, as soon as he should be absent from the body, he should be present with the Lord. With these words he both comforted himself and his son Timothy.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul, an apostle of Jesus Christ, - See the notes at Rom 1:1.
By the will of God - Called to be an apostle in accordance with the divine will and purpose; see the notes at Gal 1:1.
According to the promise of life which is in Christ Jesus - In accordance with the great promise of eternal life through the Saviour; that is, he was called to be an apostle to carry out the great purpose of human salvation; compare Eph 3:6. God has made a promise of life to mankind through faith in the Lord Jesus, and it was with reference to this that he was called to the apostleship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: an: Rom 1:1; Co2 1:1
the promise: Joh 5:24, Joh 5:39, Joh 5:40, Joh 6:40, Joh 6:54, Joh 10:28, Joh 17:3; Rom 5:21, Rom 6:23; Co2 1:20; Eph 3:6; Tit 1:2; Heb 9:15; Pe2 1:3, Pe2 1:4; Jo1 2:25, Jo1 5:11-13
John Gill
Paul an apostle of Jesus Christ,.... Not of men, nor by men, but by Jesus Christ, from whom he was sent; by whom he was qualified; in whose name he came, and ministered; and whom he preached. Of his name Paul, and of his office, as an apostle; see Gill on Rom 1:1 into which office he came
by the will of God; not by the will of man, no, not of the best of men, of James, Cephas, or John, or any of the other apostles; nor by his own will, he did not thrust himself into this office, or take this honour upon himself; nor was it owing to any merits of his, which he always disclaims, but to the will and grace of God; it was by the secret determining will of God, that he was from all eternity separated unto the Gospel of Christ; and it was by the revealed will of God to the church, that he, with Barnabas, was set apart to the ministry of the word; see Rom 1:1.
According to the promise of life which is in Christ Jesus; or "with respect unto it"; this points at the sum and substance, or subject matter, and end of his apostleship, for which this grace was given to him, which was to publish the free promise of life and salvation by Jesus Christ. By "life" here is meant, not this corporeal life, which, and a continuation of it, were promised in the covenant of works, on condition of man's obedience to it; but eternal life, the promise of which is a free promise made by God, of his own free sovereign will and pleasure, in the covenant of grace, from everlasting; and is an absolute and unconditional one, not at all depending upon the works of the law, or obedience to it; see Rom 14:16 and this promise is "in Christ", in whom all the promises are yea and arisen: for it was made before the world began, Tit 1:2 when the persons on whose account it was made were not in actual being; but Christ, their head and representative, then existed; and to him it was given, and into his hands was it put for them, where it is sure to all the seed; and not only the promise, but the life itself is in him, and which is here intended. Christ, as Mediator, asked it of his Father for all his people, and he gave it to him, where it is hid safe and secure. Christ is the Prince or author of life; he is the procuring cause of it; he was sent, and came, that his sheep might have it; he gave his flesh, his human nature for it; and by his sufferings and death removed all obstructions which sin had thrown in the way, and opened the way for their enjoyment of it; and he is the giver of it to as many as the Father has given him; nor is it to be had in any other way, or of any other; but of him; and it lies in the knowledge of him, communion with him, and conformity to him. Now it is the business, of Gospel ministers, not to direct persons to work for life, or to seek to obtain eternal life by their own works of righteousness, but to hold forth the word of life, or to show men the way of life and salvation by Christ alone.
1:21:2: Տիմոթեայ որդւոյ սիրելւոյ, շնորհք ողորմութիւն, եւ խաղաղութիւն յԱստուծոյ Հօրէ՝ եւ ՚ի Քրիստոսէ Յիսուսէ Տեառնէ մերմէ։
2 սիրելի որդի Տիմոթէոսին. շնո՜րհ, ողորմութի՜ւն, եւ խաղաղութի՜ւն Հայր Աստծուց եւ մեր Տէր Քրիստոս Յիսուսից:
2 Տիմոթէոսին՝ իմ սիրելի որդիիս՝ շնորհք, ողորմութիւն եւ խաղաղութիւն Հօր Աստուծմէն ու Քրիստոս Յիսուս մեր Տէրոջմէն։
Տիմոթեայ որդւոյ սիրելւոյ շնորհք, ողորմութիւն եւ խաղաղութիւն յԱստուծոյ Հօրէ եւ ի Քրիստոսէ Յիսուսէ Տեառնէ մերմէ:

1:2: Տիմոթեայ որդւոյ սիրելւոյ, շնորհք ողորմութիւն, եւ խաղաղութիւն յԱստուծոյ Հօրէ՝ եւ ՚ի Քրիստոսէ Յիսուսէ Տեառնէ մերմէ։
2 սիրելի որդի Տիմոթէոսին. շնո՜րհ, ողորմութի՜ւն, եւ խաղաղութի՜ւն Հայր Աստծուց եւ մեր Տէր Քրիստոս Յիսուսից:
2 Տիմոթէոսին՝ իմ սիրելի որդիիս՝ շնորհք, ողորմութիւն եւ խաղաղութիւն Հօր Աստուծմէն ու Քրիստոս Յիսուս մեր Տէրոջմէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: Тимофею, возлюбленному сыну: благодать, милость, мир от Бога Отца и Христа Иисуса, Господа нашего.
1:2  τιμοθέῳ ἀγαπητῶ τέκνῳ· χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ χριστοῦ ἰησοῦ τοῦ κυρίου ἡμῶν.
1:2. Τιμοθέῳ (unto-a-Timotheos) ἀγαπητῷ (unto-excessed-off-unto) τέκνῳ: (unto-a-producee) χάρις, (a-granting,"ἔλεος, (a-compassion,"εἰρήνη (a-peace,"ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) καὶ (and) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν. (of-us)
1:2. Timotheo carissimo filio gratia misericordia pax a Deo Patre et Christo Iesu Domino nostroTo Timothy, my dearly beloved son. Grace, mercy and peace, from God the Father and from Christ Jesus our Lord.
2. to Timothy, my beloved child: Grace, mercy, peace, from God the Father and Christ Jesus our Lord.
1:2. to Timothy, most beloved son. Grace, mercy, peace, from God the Father and from Christ Jesus our Lord.
To Timothy, [my] dearly beloved son: Grace, mercy, [and] peace, from God the Father and Christ Jesus our Lord:

2: Тимофею, возлюбленному сыну: благодать, милость, мир от Бога Отца и Христа Иисуса, Господа нашего.
1:2  τιμοθέῳ ἀγαπητῶ τέκνῳ· χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ χριστοῦ ἰησοῦ τοῦ κυρίου ἡμῶν.
1:2. Timotheo carissimo filio gratia misericordia pax a Deo Patre et Christo Iesu Domino nostro
To Timothy, my dearly beloved son. Grace, mercy and peace, from God the Father and from Christ Jesus our Lord.
1:2. to Timothy, most beloved son. Grace, mercy, peace, from God the Father and from Christ Jesus our Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: To Timothy, my dearly beloved son - See the note on Ti1 1:2.
Albert Barnes: Notes on the Bible - 1834
1:2: To Timothy, my dearly beloved son; - See the notes at Ti1 1:2.
Grace, mercy, and peace - see the notes at Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Timothy: Ti1 1:2; Rom 12:19; Phi 4:1
Grace: Rom 1:7
John Gill
To Timothy, my dearly beloved son,.... Not in a natural, but in a spiritual sense; and not on account of his being an instrument of his conversion, but by reason of that instruction in the doctrines of the Gospel which he gave him, it being usual to call disciples children; and he calls him so, because as a son, he, being young in years, served with him, and under him, as a father, in the Gospel of Christ; for whom he had a very great affection, on account of his having been a companion with him in his travels, and very useful to him in the ministry, and because of his singular and eminent gifts, great grace, religion, and holiness: Grace, mercy, and peace, &c. See Gill on Ti1 1:2.
Robert Jamieson, A. R. Fausset and David Brown
my dearly beloved son--In Ti1 1:2, and Tit 1:4, written at an earlier period than this Epistle, the expression used is in the Greek, "my genuine son." ALFORD sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, and less of confidence, as though Paul saw m him a want of firmness, whence arose the need of his stirring up afresh the faith and grace in Him (Ti2 1:6). But this seems to me not justified by the Greek word agapetos, which implies the attachment of reasoning and choice, on the ground of merit in the one "beloved," not of merely instinctive love. See TRENCH [Greek Synonyms of the New Testament].
1:31:3: Շնո՛րհ ունիմ Աստուծոյ զոր պաշտեմն ՚ի նախնեաց մտօ՛ք սրբովք, իբրեւ զի անպակա՛ս ունիմ զքէն յիշատակ յաղօ՛թս իմ. զցայգ եւ զցերեկ
3 Գոհութիւն եմ մատուցում Աստծուն, որին ծառայում եմ մաքուր խղճով ինչպէս իմ նախնիները, երբ իմ աղօթքներում գիշեր-ցերեկ անդադար քեզ եմ յիշում:
3 Շնորհակալ եմ Աստուծոյ, որ կը պաշտեմ իմ նախնիքներուս նման մաքուր խղճմտանքով, միշտ քեզ իմ աղօթքներուս մէջ կը յիշեմ գիշեր ու ցորեկ.
Շնորհ ունիմ Աստուծոյ զոր պաշտեմն ի նախնեաց մտօք սրբովք, իբրեւ զի անպակաս ունիմ զքէն յիշատակ յաղօթս իմ զցայգ եւ զցերեկ:

1:3: Շնո՛րհ ունիմ Աստուծոյ զոր պաշտեմն ՚ի նախնեաց մտօ՛ք սրբովք, իբրեւ զի անպակա՛ս ունիմ զքէն յիշատակ յաղօ՛թս իմ. զցայգ եւ զցերեկ
3 Գոհութիւն եմ մատուցում Աստծուն, որին ծառայում եմ մաքուր խղճով ինչպէս իմ նախնիները, երբ իմ աղօթքներում գիշեր-ցերեկ անդադար քեզ եմ յիշում:
3 Շնորհակալ եմ Աստուծոյ, որ կը պաշտեմ իմ նախնիքներուս նման մաքուր խղճմտանքով, միշտ քեզ իմ աղօթքներուս մէջ կը յիշեմ գիշեր ու ցորեկ.
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Благодарю Бога, Которому служу от прародителей с чистою совестью, что непрестанно вспоминаю о тебе в молитвах моих днем и ночью,
1:3  χάριν ἔχω τῶ θεῶ, ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσίν μου νυκτὸς καὶ ἡμέρας,
1:3. Χάριν (To-a-granting) ἔχω (I-hold) τῷ (unto-the-one) θεῷ, (unto-a-Deity) ᾧ (unto-which) λατρεύω (I-serve-of) ἀπὸ (off) προγόνων ( of-became-before ) ἐν (in) καθαρᾷ (unto-cleansed) συνειδήσει, (unto-a-seeing-together,"ὡς (as) ἀδιάλειπτον (to-un-remaindered-through) ἔχω (I-hold) τὴν (to-the-one) περὶ (about) σοῦ (of-THEE) μνείαν (to-a-memorying-of) ἐν (in) ταῖς (unto-the-ones) δεήσεσίν (unto-bindings) μου, (of-me) νυκτὸς (of-a-night) καὶ (and) ἡμέρας (of-a-day,"
1:3. gratias ago Deo cui servio a progenitoribus in conscientia pura quam sine intermissione habeam tui memoriam in orationibus meis nocte ac dieI give thanks to God, whom I serve from my forefathers, with a pure conscience, that without ceasing I have a remembrance of thee in my prayers, night and day.
3. I thank God, whom I serve from my forefathers in a pure conscience, how unceasing is my remembrance of thee in my supplications, night and day
1:3. I give thanks to God, whom I serve, as my forefathers did, with a pure conscience. For without ceasing I hold the remembrance of you in my prayers, night and day,
I thank God, whom I serve from [my] forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day:

3: Благодарю Бога, Которому служу от прародителей с чистою совестью, что непрестанно вспоминаю о тебе в молитвах моих днем и ночью,
1:3  χάριν ἔχω τῶ θεῶ, ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσίν μου νυκτὸς καὶ ἡμέρας,
1:3. gratias ago Deo cui servio a progenitoribus in conscientia pura quam sine intermissione habeam tui memoriam in orationibus meis nocte ac die
I give thanks to God, whom I serve from my forefathers, with a pure conscience, that without ceasing I have a remembrance of thee in my prayers, night and day.
1:3. I give thanks to God, whom I serve, as my forefathers did, with a pure conscience. For without ceasing I hold the remembrance of you in my prayers, night and day,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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: Эти стихи лучше перевести так: "благодарность питаю я к Богу - Которому служу от прародителей - в чистой совести (т. е. не лицемерную, подлинную благодарность), поскольку (wV неправильно переведено союзом: что) непрестанно воспоминаю о тебе в молитвах моих, днем и ночью желая видеть тебя", и далее - по русскому тексту. Этими словами апостол ободряет Тимофея, который, находясь в разлуке с своим учителем и руководителем, вероятно, впадал иногда в сомнения относительно успеха своей деятельности в Ефесе. Апостол помнит о его слезах, какие Тимофей проливал при расставании с ним, помнит о его нелицемерной вере, составляющей, так сказать, наследственное сокровище в душе Тимофея, и искренно благодарит Бога за своего любимого ученика.
Adam Clarke: Commentary on the Bible - 1831
1:3: Whom I serve from my forefathers - Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping him.
With pure conscience - Ever aiming to please him, even in the time when through ignorance I persecuted the Church.
Without ceasing I have remembrance of thee - The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare thing now in the Christian Church, that a man particularly thanks God that he is enabled to pray for Others. And yet he that can do this most must have an increase of that brotherly love which the second greatest commandment of God requires: Thou shalt love thy neighbor as thyself. It is also a great blessing to be able to maintain the spirit of a pure friendship, especially through a considerable lapse of time and absence. He that can do so may well thank God that he is saved from that fickleness and unsteadiness of mind which are the bane of friendships, and the reproach of many once warm-hearted friends.
Albert Barnes: Notes on the Bible - 1834
1:3: I thank God, whom I serve from my forefathers - Paul reckoned among his forefathers the patriarchs and the holy men of former times, as being of the same nation with himself, though it may be that he also included his more immediate ancestors, who, for anything known to the contrary, may have been distinguished examples of piety. His own parents, it is certain, took care that he should be trained up in the ways of religion; compare the Phi 3:4-5 notes; Act 26:4-5. The phrase "from my forefathers," probably means, after the example of my ancestors. He worshipped the same God; he held substantially the same truths; he had the same hope of the resurrection and of immortality; he trusted to the same Saviour having come, on whom they relied as about to come. His was not, therefore, a different religion from theirs; it was the same religion carried out and perfected. The religion of the Old Testament and the New is essentially the same; see the notes at Act 23:6.
With pure conscience - see the notes at Act 23:1.
That without ceasing - compare the Rom 12:12 note; Th1 5:17 note.
I have remembrance of thee in my prayers night and day - see the notes at Phi 1:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: I thank: Rom 1:8; Eph 1:16
whom: Ti2 1:5, Ti2 3:15; Act 22:3, Act 24:14, Act 26:4, Act 27:23; Gal 1:14
with: Act 23:1, Act 24:16; Rom 1:9, Rom 9:1; Co2 1:12; Ti1 1:5, Ti1 1:19; Heb 13:8
that: Rom 1:9; Th1 1:2, Th1 1:3, Th1 3:10
night: Luk 2:37
Geneva 1599
(1) I thank God, whom I serve from [my] (b) forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
(1) The purpose that he aims at in this epistle is to confirm Timothy to continue constantly and bravely even to the end. And he sets first before him the great good will he has for him, and then reckons up the excellent gifts which God would as it were have to be in Timothy by inheritance, and his ancestors, which might so much the more make him bound to God.
(b) From Abraham, Isaac, and Jacob: for he speaks not of Pharisaism, but of Christianity.
John Gill
I thank God,.... After the inscription and salutation follows the preface to the epistle; which contains a thanksgiving to God upon Timothy's account, and has a tendency to engage his attention to what he was about to write to him in the body of the epistle. God is the object of praise and thanksgiving, both as the God of nature and providence, and as the God of all grace; for every good thing comes from him, and therefore he ought to have the glory of it; nor should any glory, as though they had not received it: and he is here described, as follows,
whom I serve from my forefathers with pure conscience; the apostle served God in the precepts of the law, as in the hands of Christ, and as written upon his heart by the Spirit of God, in which he delighted after the inward man, and which he served with his regenerated mind; and also in the preaching of the Gospel of Christ, in which he was very diligent and laborious, faithful and successful: and this God, whom he served, was the God of his "forefathers", of Abraham, Isaac, and Jacob, and of Benjamin, of whose tribe he was, and also of his more immediate ancestors. The Ethiopic version renders it, "from my original"; for though he preached the Gospel of Christ, and asserted the abrogation of the ceremonial law, yet he worshipped the one, true, and living God, the God of Israel, and was not an apostate from the true religion, as his enemies would insinuate: and this service of his was performed with a "pure conscience": every man has a conscience, but the conscience of every natural man is defiled with sin; and that is only a pure one, which is sprinkled and purged with the blood of Christ; and whereby a person is only fitted to serve the living God, without the incumbrance of dead works, and slavish fear, and with faith and cheerfulness; and such a conscience the apostle had, and with such an one he served God. For this refers not to his serving of God, and to his conscience, while a Pharisee and a persecutor; for however moral was his conduct and conversation then, and with what sincerity and uprightness soever he behaved, his conscience was not a pure one. He goes on to observe what he thanked God for,
that without ceasing I have remembrance of thee in my prayers night and day; that God had laid him upon his heart, and that he had such reason to remember him at the throne of grace continually. We learn from hence, that the apostle prayed constantly night and day; and if so great a man as he stood in need of continual prayer, much more we; and that in his prayers he was not unmindful of his friends, though at a distance from him; and in both these he is to be imitated: it becomes us to pray without ceasing: to pray always, and not faint and give out, to pray every day and night; and to pray for others as well as for ourselves, for all the saints, yea, for our enemies, as well as for our friends.
John Wesley
Whom I serve from my forefathers - That is, whom both I and my ancestors served. With a pure conscience - He always worshipped God according to his conscience, both before and after his conversion One who stands on the verge of life is much refreshed by the remembrance of his predecessors, to whom he is going.
Robert Jamieson, A. R. Fausset and David Brown
I thank--Greek, "I feel gratitude to God."
whom I serve from my forefathers--whom I serve (Rom 1:9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, &c., whom he calls "the fathers," not "progenitors" as the Greek is here; Rom 9:5). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Acts 23:1; Acts 24:14; Acts 26:6-7; Acts 28:20), so Timothy should persevere firmly in the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Mal 4:6; Lk 1:17; Rom 11:23-24, Rom 11:28). Probably Paul had, in his recent defense, dwelt on this topic, namely, that he was, in being a Christian, only following his hereditary faith.
that . . . I have remembrance of thee--"how unceasing I make my mention concerning thee" (compare Philem 1:4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timothy is in faith (Ti2 1:5) and graces; compare Rom 1:8-9, from which supply the elliptical sentence thus, "I thank God (for thee, for God is my witness) whom I serve . . . that (or how) without ceasing I have remembrance (or make mention) of thee," &c.
night and day--(See on Ti1 5:5).
1:41:4: ցանկացեա՛լ եմ տեսանել զքեզ, յիշատակեալ զարտասուսն քո, զի լցա՛յց ուրախութեամբ[4966]. [4966] Ոմանք. Յիշատակել զար՛՛։
4 Յիշելով քո արտասուքները՝ բուռն ցանկութիւն ունեմ քեզ տեսնելու, որպէսզի լցուեմ ուրախութեամբ:
4 Ցանկալով քեզ տեսնել ու միտք բերելով քու արցունքներդ, որպէս զի ուրախութիւնով լեցուիմ,
ցանկացեալ եմ տեսանել զքեզ` յիշատակեալ զարտասուսն քո, զի լցայց ուրախութեամբ:

1:4: ցանկացեա՛լ եմ տեսանել զքեզ, յիշատակեալ զարտասուսն քո, զի լցա՛յց ուրախութեամբ[4966].
[4966] Ոմանք. Յիշատակել զար՛՛։
4 Յիշելով քո արտասուքները՝ բուռն ցանկութիւն ունեմ քեզ տեսնելու, որպէսզի լցուեմ ուրախութեամբ:
4 Ցանկալով քեզ տեսնել ու միտք բերելով քու արցունքներդ, որպէս զի ուրախութիւնով լեցուիմ,
zohrab-1805▾ eastern-1994▾ western am▾
1:44: и желаю видеть тебя, вспоминая о слезах твоих, дабы мне исполниться радости,
1:4  ἐπιποθῶν σε ἰδεῖν, μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ,
1:4. ἐπιποθῶν (yearning-upon-unto) σε (to-thee) ἰδεῖν, (to-have-had-seen,"μεμνημένος (having-had-come-to-be-memoried) σου (of-thee) τῶν (of-the-ones) δακρύων, (of-tears,"ἵνα (so) χαρᾶς (of-a-joy) πληρωθῶ (I-might-have-been-en-filled,"
1:4. desiderans te videre memor lacrimarum tuarum ut gaudio implearDesiring to see thee, being mindful of thy tears, that I may be filled with joy:
4. longing to see thee, remembering thy tears, that I may be filled with joy;
1:4. desiring to see you, recalling your tears so as to be filled with joy,
Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy:

4: и желаю видеть тебя, вспоминая о слезах твоих, дабы мне исполниться радости,
1:4  ἐπιποθῶν σε ἰδεῖν, μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ,
1:4. desiderans te videre memor lacrimarum tuarum ut gaudio implear
Desiring to see thee, being mindful of thy tears, that I may be filled with joy:
1:4. desiring to see you, recalling your tears so as to be filled with joy,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: Being mindful of thy tears - Whether the apostle refers to the affecting parting with the Ephesian Church, mentioned Act 20:37, or to the deep impressions made on Timothy's heart when he instructed him in the doctrine of Christ crucified, or to some interview between themselves, it is not certainly known. The mention of this by the apostle is no small proof of his most affectionate regards for Timothy, whom he appears to have loved as a father loves his only son.
Albert Barnes: Notes on the Bible - 1834
1:4: Greatly desiring to see thee; - see Ti2 4:9, Ti2 4:21. It was probably on, account of this earnest desire that this Epistle was written. He wished to see him, not only on account of the warm friendship which he had for him, but because he would be useful to him in his present circumstances; see the introduction, Section 3.
Being mindful of thy tears - Alluding probably to the tears which he shed at parting from him. The occasion to which he refers is not mentioned; but nothing is more probable than that Timothy would weep when separated from such a father and friend. It is not wrong thus to weep, for religion is not intended to make us stoics or savages.
That I may be filled with joy - By seeing you again. It is easy to imagine what joy it would give Paul, then a prisoner, and forsaken by nearly all his friends, and about to die, to see a friend whom he loved as he did this young man. Learn hence, that there may be very pure and warm friendship between an old and young man, and that the warmth of true friendship is not diminished by the near prospect of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: desiring: Ti2 4:9, Ti2 4:21; Rom 1:11, Rom 15:30-32; Phi 1:8, Phi 2:26; Th1 2:17-20, Th1 3:1
being: Act 20:19, Act 20:31, Act 20:37, Act 20:38; Rev 7:17, Rev 21:4
filled: Psa 126:5; Isa 61:3; Jer 31:13; Joh 16:22, Joh 16:24; Jo1 1:4
John Gill
Greatly desiring to see thee,.... In his former epistle he had desired him to stay at Ephesus, there being some work for him to do, which made it necessary he should continue; but now having answered the apostle's purpose, and he standing in need of him at Rome, being without any assistant there, some having left him, and others were left by him in other places, and others were sent by him elsewhere; and it having been some time since he saw Timothy, he longed for a sight of him:
being mindful of thy tears; shed either at the afflictions and sufferings of the apostle, of which Timothy, being his companion, was an eyewitness, and he being of a truly Christian sympathizing spirit, wept with those that wept; or at their parting from each other, as in Acts 20:37
that I may be filled with joy; at the sight of him, and not at the remembrance of his tears; for the last clause is to be read in a parenthesis, and these words stand not connected with that, but with the preceding part of the text. The apostle intimates, that a sight of his dearly beloved son Timothy would fill him with joy amidst all his troubles and afflictions he endured for the Gospel: this is an instance of hearty, sincere, and strong affection.
John Wesley
Being mindful of thy tears - Perhaps frequently shed, as well as at the apostle's last parting with him.
Robert Jamieson, A. R. Fausset and David Brown
desiring--Greek, "with yearning as for one much missed."
mindful of thy tears--not only at our parting (Acts 20:37), but also often when under pious feelings.
that I may be filled with joy--to be joined with "desiring to see thee" (Rom 1:11-12; Rom 15:32).
1:51:5: զմտաւ ածեալ զանխի՛ղճ հաւատսն որ են ՚ի քեզ. որ յառաջագոյն բնակեցաւ ՚ի հանո՛յ քում Լաւոդեայ, եւ ՚ի մօ՛ր քում Եւնիկեայ. հաստատեա՛լ եմ թէ եւ ՚ի քե՛զ է[4967]։ [4967] Ոմանք. Զմտաւ ածել... ՚ի հանոյ քում Լաւոդիա եւ ՚ի մօր քո Եւնիկեայ, եւ հաստ՛՛։
5 Մտաբերում եմ այն անկեղծ հաւատը, որ քո մէջ է, որը նախապէս կար քո տատի՝ Լաւոդիայի եւ քո մօր՝ Եւնիկէի մէջ. վստահ եմ, որ քո մէջ էլ կայ:
5 Կը յիշեմ քու ունեցած անկեղծ հաւատքդ, որ առաջ մեծ մայրդ Լաւոդիա եւ քու մայրդ Եւնիկէ ունէին եւ համոզուած եմ որ դուն դեռ ունիս։
զմտաւ ածեալ զանխիղճ հաւատսն որ են ի քեզ, որ յառաջագոյն բնակեցաւ ի հանոյ քում Լաւոդեայ, եւ ի մօր քում Եւնիկեայ. հաստատեալ եմ թէ եւ ի քեզ է:

1:5: զմտաւ ածեալ զանխի՛ղճ հաւատսն որ են ՚ի քեզ. որ յառաջագոյն բնակեցաւ ՚ի հանո՛յ քում Լաւոդեայ, եւ ՚ի մօ՛ր քում Եւնիկեայ. հաստատեա՛լ եմ թէ եւ ՚ի քե՛զ է[4967]։
[4967] Ոմանք. Զմտաւ ածել... ՚ի հանոյ քում Լաւոդիա եւ ՚ի մօր քո Եւնիկեայ, եւ հաստ՛՛։
5 Մտաբերում եմ այն անկեղծ հաւատը, որ քո մէջ է, որը նախապէս կար քո տատի՝ Լաւոդիայի եւ քո մօր՝ Եւնիկէի մէջ. վստահ եմ, որ քո մէջ էլ կայ:
5 Կը յիշեմ քու ունեցած անկեղծ հաւատքդ, որ առաջ մեծ մայրդ Լաւոդիա եւ քու մայրդ Եւնիկէ ունէին եւ համոզուած եմ որ դուն դեռ ունիս։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: приводя на память нелицемерную веру твою, которая прежде обитала в бабке твоей Лоиде и матери твоей Евнике; уверен, что она и в тебе.
1:5  ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου λωΐδι καὶ τῇ μητρί σου εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί.
1:5. ὑπόμνησιν (to-a-memorying-under) λαβὼν (having-had-taken) τῆς (of-the-one) ἐν (in) σοὶ (unto-THEE) ἀνυποκρίτου (of-un-separated-under) πίστεως, (of-a-trust,"ἥτις (which-a-one) ἐνῴκησεν (it-housed-in-unto) πρῶτον (to-most-before) ἐν (in) τῇ (unto-the-one) μάμμῃ (unto-a-mammy) σου (of-thee) Λωίδι (unto-a-Loidis) καὶ (and) τῇ (unto-the-one) μητρί (unto-a-mother) σου (of-thee) Εὐνίκῃ, (unto-a-Eunike,"πέπεισμαι (I-had-come-to-be-conduced) δὲ (moreover) ὅτι (to-which-a-one) καὶ (and) ἐν (in) σοί. (unto-THEE)
1:5. recordationem accipiens eius fidei quae est in te non ficta quae et habitavit primum in avia tua Loide et matre tua Eunice certus sum autem quod et in teCalling to mind that faith which is in thee unfeigned, which also dwelt first in thy grandmother Lois and in thy mother Eunice, and I am certain that in thee also.
5. having been reminded of the unfeigned faith that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice; and, I am persuaded, in thee also.
1:5. calling to mind the same faith, which is in you unfeigned, which also first dwelt in your grandmother, Lois, and in your mother, Eunice, and also, I am certain, in you.
When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also:

5: приводя на память нелицемерную веру твою, которая прежде обитала в бабке твоей Лоиде и матери твоей Евнике; уверен, что она и в тебе.
1:5  ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου λωΐδι καὶ τῇ μητρί σου εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί.
1:5. recordationem accipiens eius fidei quae est in te non ficta quae et habitavit primum in avia tua Loide et matre tua Eunice certus sum autem quod et in te
Calling to mind that faith which is in thee unfeigned, which also dwelt first in thy grandmother Lois and in thy mother Eunice, and I am certain that in thee also.
1:5. calling to mind the same faith, which is in you unfeigned, which also first dwelt in your grandmother, Lois, and in your mother, Eunice, and also, I am certain, in you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:5: The unfeigned faith that is in thee - Timothy had given the fullest proof of the sincerity of his conversion, and of the purity of his faith.
Which dwelt first in thy grandmother Lois - In Act 16:1, we are informed that Paul came to Derbe and Lystra; and behold, a certain disciple was there, named Timotheus, the son of a certain woman, who was a Jewess, and believed; but his father was a Greek. Luke, the historian, it appears, was not particularly acquainted with the family; Paul evidently was. Luke mentions the same circumstance which the apostle mentions here; but in the apostle's account there are particulars which argue an intimate acquaintance with the family and its history. Luke says Timothy's father was a Greek, consequently we may believe him to have been then in his heathen state; Paul, in mentioning the grandmother, mother, and son, passes by the father in silence; which intimates that either the father remained in his unconverted state, or was now dead. Lois and Eunice are both Grecian, and indeed heathen names; hence we are led to conclude that, although Timothy's mother was a Jewess according to St. Luke, yet she was a Grecian or Hellenist by birth. Lois, the grandmother, appears to have been the first convert to Christianity: she instructed her daughter Eunice, and both brought up Timothy in the Christian faith; so that he had a general knowledge of it before he met with St. Paul at Lystra. There, it appears the apostle was the instrument of the conversion of his heart to God; for a man may be well instructed in Divine things, have a very orthodox creed, and yet his heart not be changed. Instruction precedes conversion; conversion should follow it. To be brought up in the fear of God is a great blessing; and a truly religious education is an advantage of infinite worth.
Albert Barnes: Notes on the Bible - 1834
1:5: When I call to remembrance the unfeigned faith that is in thee; - notes, Ti1 1:5. On the faith of Timothy, see the notes at Ti1 4:6.
Which dwelt first in thy grandmother Lois - That is, the same faith dwelt in her; or, she was a sincere believer in Christ. It would seem probable, from this, that she was the first of the family who had been converted. In the Acts of the Apostles Act 16:1, we have an account of the family of Timothy: - "Then came he to Derbe and Lystra; and behold a certain disciple was there, named Timotheus, the son of a certain woman which was a Jewess, and believed; but his father was a Greek." In this account no mention is made of the grandmother Lois, but there is no improbability in supposing that Paul was better acquainted with the family than luk There is, at any rate, no contradiction between the two accounts; but the one confirms the other, and the "undesigned coincidence" furnishes an argument for the authenticity of both. See Paley's Horae Paulinae, in loc. As the mother of Timothy was a Hebrew, it is clear that his grandmother was also. Nothing more is known of her than is mentioned here.
And in thy mother Eunice - In Act 16:1, it is said that the mother of Timothy was "a Jewess, and believed;" but her name is not mentioned. This shows that Paul was acquainted with the family, and that the statement in the Epistle to Timothy was not forged from the account in the Acts . Here is another "undesigned coincidence." In the history in the Acts , nothing is said of the father, except that he was "a Greek," but it is implied that he was not a believer. In the Epistle before us, nothing whatever is said of him. But the piety of his mother alone is commended, and it is fairly implied that his father was not a believer. This is one of those coincidences on which Paley has constructed his beautiful argument in the Horae Paulinae in favor of the genuineness of the New Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: I call: Psa 77:6
unfeigned: Psa 17:1, Psa 18:44, Psa 66:3, Psa 81:15 *marg. Jer 3:10; Joh 1:47; Co2 6:6; Ti1 1:5, Ti1 4:6; Pe1 1:22
thy mother: Psa 22:10, Psa 86:16, Psa 116:16; Act 16:1
I am: Ti2 1:12; Act 26:26; Rom 4:21, Rom 8:38, Rom 14:5, Rom 14:14, Rom 15:14; Heb 6:9, Heb 11:13
John Gill
When I call to remembrance the unfeigned faith that is in thee,.... This caused him to give thanks to God for it, whose gift it is and made him the more desirous of seeing one, who was a true believer, and an Israelite indeed. This is to be understood of the grace of faith, which was implanted in the heart of Timothy by the Spirit of God, and was genuine and sincere; he believed with the heart unto righteousness; his faith worked by love to God, and Christ, and to his people, and was attended with good works;
which dwelt first in thy grandmother Lois: who was his grandmother, not by his father's side, who was a Greek, but by his mother's side; and so the Syriac version renders it, "thy mother's mother"; who, though she might not know that the Messiah was come in the flesh, and that Jesus of Nazareth was he, yet believed in the Messiah to come, and died in the faith of it, and in a dependence upon righteousness and salvation by him; and so her faith was of the same kind with Timothy's; and which dwelt in her, and continued with her to the last:
and thy mother Eunice: who was a Jewess, and a believer in Christ, Acts 16:1 though her name is a Greek one, and so is her mother's name; hers signifies "good victory", and is the name of one of the Nereides, the daughters of Oceanus (a); and her mother's signifies "better", or "more excellent". She lived, it seems, if her mother did not, to know that Christ was come, and that Jesus, the son of Mary, was he; and she believed in him for righteousness, life, and salvation; and in her this faith dwelt and abode to the end.
And I am persuaded that in thee also; not only that faith was in him, and that that was unfeigned, but that it also dwelt, remained, and would continue with him to the end of life; for true faith is an abiding grace, it is a gift of God, that is irrevocable, and without repentance; Christ is the author and finisher of it, and prays that it fail not, whose prayers are always heard; it is begun, carried on, and performed by the power of God, and has salvation inseparably connected with it. Now when the same faith is said to dwell, first in his grandmother, and in his mother, and in him, this is not to be understood as if this grace was conveyed from one to another by natural generation; for grace comes not that way, only sin; men are not born of blood, but of God; but the sense is, that the same like precious faith was obtained by one, as by another. This was a rich family mercy, and deserved special notice, as being a thing uncommon, and required a particular thanksgiving; and is designed as a motive and encouragement to stir up Timothy to the exercise of that grace, and every other gift God had bestowed upon him, as in the following verse.
(a) Hesiod. Theogonia, Apollodorus de Deor. Orig. l. 1. p. 5. Vid. Theocrit. Idyll. 13.
John Wesley
Which dwelt - A word not applied to a transient guest, but only to a settled inhabitant. First - Probably this was before Timothy was born, yet not beyond St. Paul's memory.
Robert Jamieson, A. R. Fausset and David Brown
When I call to remembrance--This increased his "desire to see" Timothy. The oldest manuscripts read, "When I called to remembrance"; implying that some recent incident (perhaps the contrasted cowardice of the hypocrite Demas, who forsook him) had reminded him of the sincerity of Timothy's faith.
faith that is in thee--ALFORD translates, "that was in thee." He remembers Timothy's faith in the past as a fact; its present existence in him is only matter of his confident persuasion or hope.
which--Greek, "such as."
dwelt--"made its dwelling" or abode (Jn 14:23). The past tense implies they were now dead.
first--before it dwelt in thee. She was the furthest back of the progenitors of Timothy whom Paul knew.
mother Eunice--a believing Jewess; but his father was a Greek, that is, a heathen (Acts 16:1). The faith of the one parent sanctified the child (Ti2 3:15; 1Cor 7:14). She was probably converted at Paul's first visit to Lystra (Acts 14:6). It is an undesigned coincidence, and so a mark of truth, that in Acts 16:1 the belief of the mother alone is mentioned, just as here praise is bestowed on the faith of the mother, while no notice is taken of the father [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;].
and--Greek, "but," that is, notwithstanding appearances [ALFORD].
persuaded that--it dwells, or it shall dwell "in thee also." The mention of the faith of his mother and grandmother is designed as an incentive to stir up his faith.
1:61:6: Վասն որոյ յիշեցուցանեմ քեզ արծարծե՛լ զշնորհսն Աստուծոյ՝ որ են ՚ի քեզ ՚ի ձեռնադրութենէ իմմէ։
6 Ուստի յիշեցնում եմ քեզ, որ վերարծարծես Աստծու շնորհը, որ տուի քեզ՝ իմ ձեռքերը դնելով քեզ վրայ,
6 Անոր համար քու միտքդ կը ձգեմ որ արծարծես Աստուծոյ պարգեւը, որ քեզի տրուեցաւ երբ իմ ձեռքերս քու վրադ դրի։
Վասն որոյ յիշեցուցանեմ քեզ արծարծել զշնորհսն Աստուծոյ որ են ի քեզ ի ձեռնադրութենէ իմմէ:

1:6: Վասն որոյ յիշեցուցանեմ քեզ արծարծե՛լ զշնորհսն Աստուծոյ՝ որ են ՚ի քեզ ՚ի ձեռնադրութենէ իմմէ։
6 Ուստի յիշեցնում եմ քեզ, որ վերարծարծես Աստծու շնորհը, որ տուի քեզ՝ իմ ձեռքերը դնելով քեզ վրայ,
6 Անոր համար քու միտքդ կը ձգեմ որ արծարծես Աստուծոյ պարգեւը, որ քեզի տրուեցաւ երբ իմ ձեռքերս քու վրադ դրի։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: По сей причине напоминаю тебе возгревать дар Божий, который в тебе через мое рукоположение;
1:6  δι᾽ ἣν αἰτίαν ἀναμιμνῄσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου·
1:6. δι' (Through) ἣν (to-which) αἰτίαν (to-an-appealing-unto) ἀναμιμνήσκω (I-remind-up) σε (to-thee) ἀναζωπυρεῖν (to-life-fire-up-unto) τὸ (to-the-one) χάρισμα (to-a-granting-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὅ (which) ἐστιν (it-be) ἐν (in) σοὶ (unto-THEE) διὰ (through) τῆς (of-the-one) ἐπιθέσεως (of-a-placing-upon) τῶν (of-the-ones) χειρῶν (of-hands) μου: (of-me)
1:6. propter quam causam admoneo te ut resuscites gratiam Dei quae est in te per inpositionem manuum mearumFor which cause I admonish thee that thou stir up the grace of God which is in thee by the imposition of my hands.
6. For the which cause I put thee in remembrance that thou stir up the gift of God, which is in thee through the laying on of my hands.
1:6. Because of this, I admonish you to revive the grace of God, which is in you by the imposition of my hands.
Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands:

6: По сей причине напоминаю тебе возгревать дар Божий, который в тебе через мое рукоположение;
1:6  δι᾽ ἣν αἰτίαν ἀναμιμνῄσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου·
1:6. propter quam causam admoneo te ut resuscites gratiam Dei quae est in te per inpositionem manuum mearum
For which cause I admonish thee that thou stir up the grace of God which is in thee by the imposition of my hands.
1:6. Because of this, I admonish you to revive the grace of God, which is in you by the imposition of my hands.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
6-7: По сей причине - т. е. потому, что ты обладаешь нелицемерною верою.

Благодатный дар - т. е. способность к своему высокому иерархическому служению, - прежде всего твердость веры, потом мудрость, мужество, смирение и любовь. Все это излияние Духа Святого, Который иногда в Священном Писании представляется как огонь (ср. Рим XII:11; Деян II:3). Тимофей не должен тушить этот огонь - иначе он обманет доверие апостола, рукоположившего его.

Дал нам, т. е. служителям Слова Божия по преимуществу.

Не боязни. Сильному, как льву, бояться нечего.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions and Exhortations; Ministerial Fidelity.A. D. 66.
6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. 7 For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. 8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; 9 Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: 11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. 12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. 13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. 14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

Here is an exhortation and excitation of Timothy to his duty (v. 6): I put thee in remembrance. The best men need remembrancers; what we know we should be reminded of. 2 Pet. iii. 1, I write this, to stir up your pure minds by way of remembrance.

I. He exhorts him to stir up the gift of God that was in him. Stir it up as fire under the embers. It is meant of all the gifts and graces the God had given him, to qualify him for the work of an evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were conferred by the imposition of the apostle's hands. These he must stir up; he must exercise them and so increase them: use gifts and have gifts. To him that hath shall be given, Matt. xxv. 29. He must take all opportunities to use these gifts, and so stir them up, for that is the best way of increasing them. Whether the gift of God in Timothy was ordinary or extraordinary (though I incline to the latter), he must stir it up, otherwise it would decay. Further, you see that this gift was in him by the putting on of the apostle's hands, which I take to be distinct from his ordination, for that was performed by the hands of the presbytery, 1 Tim. iv. 14. It is probable that Timothy had the Holy Ghost, in his extraordinary gifts and graces, conferred on him by the laying on of the apostle's hands (for I reckon that none but the apostles had the power of giving the Holy Ghost), and afterwards, being thus richly furnished for the work of the ministry, was ordained by the presbytery. Observe, 1. The great hindrance of usefulness in the increase of our gifts is slavish fear. Paul therefore warns Timothy against this: God hath not given us the spirit of fear, v. 7. It was through base fear that the evil servant buried his talent, and did not trade with it, Matt. xxv. 25. Now God hath therefore armed us against the spirit of fear, by often bidding us fear not. "Fear not the face of man; fear not the dangers you may meet with in the way of your duty." God hath delivered us from the spirit of fear, and hath given us the spirit of power, and of love, and of a sound mind. The spirit of power, or of courage and resolution to encounter difficulties and dangers;--the spirit of love to God, which will carry us through the opposition we may meet with, as Jacob made nothing of the hard service he was to endure for Rachel: the spirit of love to God will set us above the fear of man, and all the hurt that a man can do us;--and the spirit of a sound mind, or quietness of mind, a peaceable enjoyment of ourselves, for we are oftentimes discouraged in our way and work by the creatures o our own fancy and imagination, which a sober, solid, thinking mind would obviate, and would easily answer. 2. The spirit God gives to his ministers is not a fearful, but a courageous spirit; it is a spirit of power, for they speak in his name who has all power, both in heaven and earth; and it is a spirit of love, for love to God and the souls of men must inflame ministers in all their service; and it is a spirit of a sound mind, for they speak the words of truth and soberness.

II. He exhorts him to count upon afflictions, and get ready for them: "Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. Be not thou ashamed of the gospel, of the testimony thou hast borne to it." Observe,

1. The gospel of Christ is what we have none of us reason to be ashamed of. We must not be ashamed of those who are suffering for the gospel of Christ. Timothy must not be ashamed of good old Paul, though he was now in bonds. As he must not himself be afraid of suffering, so he must not be afraid of owning those who were sufferers for the cause of Christ. (1.) The gospel is the testimony of our Lord; in and by this he bears testimony of himself to us, and by professing our adherence to it we bear testimony of him and for him. (2.) Paul was the Lord's prisoner, his prisoner, Eph. iv. 1. For his sake he was bound with a chain. (3.) We have no reason to be ashamed either of the testimony of our Lord or of his prisoners; if we are ashamed of either now, Christ will be ashamed of us hereafter. "But be thou partaker of the afflictions of the gospel, according to the power of God, that is, expect afflictions for the gospel's sake, prepare for them, count upon them, be willing to take thy lot with the suffering saints in this world. Be partaker of the afflictions of the gospel;" or, as it may be read, Do thou suffer with the gospel; "not only sympathize with those who suffer for it, but be ready to suffer with them and suffer like them." If at any time the gospel be in distress, he who hopes for life and salvation by it will be content to suffer with it. Observe, [1.] Then we are likely to bear afflictions as well, when we fetch strength and power from God to enable us to bear them: Be thou partaker of the afflictions of the gospel, according to the power of God. [2.] All Christians, but especially ministers, must expect afflictions and persecutions for the sake of the gospel. [3.] These shall be proportioned, according to the power of God (1 Cor. x. 13) resting upon us.

2. Mentioning God and the gospel, he takes notice what great things God has done for us by the gospel, v. 9, 10. To encourage him to suffer, he urges two considerations:--

(1.) The nature of that gospel which he was called to suffer for, and the glorious and gracious designs and purposes of it. It is usual with Paul, when he mentions Christ, and the gospel of Christ, to digress from his subject, and enlarge upon them; so full was he of that which is all our salvation, and ought to be all our desire. Observe, [1.] The gospel aims at our salvation: He has saved us, and we must not think much to suffer for that which we hope to be saved by. He has begun to save us, and will complete it in due time; for God calls those things that are not (that are not yet completed) as though they were (Rom. iv. 17); therefore he says, who has saved us. [2.] It is designed for our sanctification: And called us with a holy calling, called us to holiness. Christianity is a calling, a holy calling; it is the calling wherewith we are called, the calling to which we are called, to labour in it. Observe, All who shall be saved hereafter are sanctified now. Wherever the call of the gospel is an effectual call, it is found to be a holy call, making those holy who are effectually called. [3.] The origin of it is the free grace and eternal purpose of God in Christ Jesus. If we had merited it, it had been hard to suffer for it; but our salvation by it is of free grace, and not according to our works, and therefore we must not think much to suffer for it. This grace is said to be given us before the world began, that is, in the purpose and designs of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man come in and through Christ Jesus. [4.] The gospel is the manifestation of this purpose and grace: By the appearing of our Saviour Jesus Christ, who had lain in the bosom of the Father from eternity, and was perfectly apprised of all his gracious purposes. By his appearing this gracious purpose was made manifest to us. Did Jesus Christ suffer for it, and shall we think much to suffer for it? [5.] By the gospel of Christ death is abolished: He has abolished death, not only weakened it, but taken it out of the way, has broken the power of death over us; by taking away sin he has abolished death (for the sting of death is sin, 1 Cor. xv. 56), in altering the property of it, and breaking the power of it. Death now of an enemy has become a friend; it is the gate by which we pass out of a troublesome, vexatious, sinful world, into a world of perfect peace and purity; and the power thereof is broken, for death does not triumph over those who believe the gospel, but they triumph over it. O death! where is thy sting? O grave! where is thy victory? 1 Cor. xv. 55. [6.] He has brought life and immortality to light by the gospel; he has shown us another world more clearly than it was before discovered under any former dispensation, and the happiness of that world, the certain recompence of our obedience by faith: we all with open face, as in a glass, behold the glory of God. He has brought it to light, not only set it before us, but offered it to us, by the gospel. Let us value the gospel more than ever, as it is that whereby life and immortality are brought to light, for herein it has the pre-eminence above all former discoveries; so that it is the gospel of life and immortality, as it discovers them to us, and directs us in the ready way that leads thereto, as well as proposes the most weighty motives to excite our endeavours in seeking after glory, honour, and immortality.

(2.) Consider the example of blessed Paul, v. 11, 12. He was appointed to preach the gospel, and particularly appointed to teach the Gentiles. He though it a cause worth suffering for, and why should not Timothy think so too? No man needs to be afraid nor ashamed to suffer for the cause of the gospel: I am not ashamed, says Paul, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Observe, [1.] Good men often suffer many things for the best cause in the world: For which cause I suffer these things; that is, "for my preaching, and adhering to the gospel." [2.] They need not be ashamed, the cause will bear them out; but those who oppose it shall be clothed with shame. [3.] Those who trust in Christ know whom they have trusted. The apostle speaks with a holy triumph and exultation, as much as to say, "I stand on firm ground. I know I have lodged the great trust in the hands of the best trustee." And am persuaded, &c. What must we commit to Christ? The salvation of our souls, and their preservation to the heavenly kingdom; and what we so commit to him he will keep. There is a day coming when our souls will be enquired after: "Man! Woman! thou hadst a soul committed to thee, what hast thou done with it? To whom it was offered, to God or Satan? How was it employed, in the service of sin or in the service of Christ?" There is a day coming, and it will be a very solemn and awful day, when we must give an account of our stewardship (Luke xvi. 2), give an account of our souls: now, if by an active obedient faith we commit it to Jesus Christ, we may be sure he is able to keep it, and it shall be forthcoming to our comfort in that day.

III. He exhorts him to hold fast the form of sound words, v. 13. 1. "Have a form of sound words" (so it may be read), "a short form, a catechism, an abstract of the first principles of religion, according to the scriptures, a scheme of sound words, a brief summary of the Christian faith, in a proper method, drawn out by thyself from the holy scriptures for thy own use;" or, rather, by the form of sound words I understand the holy scriptures themselves. 2. "Having it, hold it fast, remember it, retain it, adhere to it. Adhere to it in opposition to all heresies and false doctrine, which corrupt the Christian faith. Hold that fast which thou hast heard of me." Paul was divinely inspired. It is good to adhere to those forms of sound words which we have in the scriptures; for these, we are sure, were divinely inspired. That is sound speech, which cannot be condemned, Tit. ii. 8. But how must it be held fast? In faith and love; that is, we must assent to it as a faithful saying, and bid it welcome as worthy of all acceptation. Hold it fast in a good heart, this is the ark of the covenant, in which the tables both of law and gospel are most safely and profitably deposited, Ps. cxix. 11. Faith and love must go together; it is not enough to believe the sound words, and to give an assent to them, but we must love them, believe their truth and love their goodness, and we must propagate the form of sound words in love; speaking the truth in love, Eph. iv. 15. Faith and love which are in Christ Jesus; it must be Christian faith and love, faith and love fastening upon Jesus Christ, in and by whom God speaks to us and we to him. Timothy, as a minister, must hold fast the form of sound words, for the benefit of others. Of healing words, so it may read; there is healing virtue in the word of God; he sent his word, and healed them. To the same purport is that (v. 14), That good thing which was committed unto thee keep by the Holy Ghost, which dwelleth in us. That good thing was the form of sound words, the Christian doctrine, which was committed to Timothy in his baptism and education as he was a Christian, and in his ordination as he was a minister. Observe, (1.) The Christian doctrine is a trust committed to us. It is committed to Christians in general, but to ministers in particular. It is a good thing, of unspeakable value in itself, and which will be of unspeakable advantage to us; it is a good thing indeed, it is an inestimable jewel, for it discovers to us the unsearchable riches of Christ, Eph. iii. 8. It is committed to us to be preserved pure and entire, and to be transmitted to those who shall come after us, and we must keep it, and not contribute any thing to the corrupting of its purity, the weakening of its power, or the diminishing of its perfection: Keep it by the Holy Ghost that dwelleth in us. Observe, Even those who are ever so well taught cannot keep what they have learned, any more than they could at first learn it, without the assistance of the Holy Spirit. We must not think to keep it by our own strength, but keep it by the Holy Ghost. (2.) The Holy Ghost dwells in all good ministers and Christians; they are his temples, and he enables them to keep the gospel pure and uncorrupt; and yet they must use their best endeavours to keep this good thing, for the assistance and indwelling of the Holy Ghost do not exclude men's endeavours, but they very well consist together.
Adam Clarke: Commentary on the Bible - 1831
1:6: Stir up the gift of God, which is in thee - The gift which Timothy had received was the Holy Spirit; and through him, a particular power to preach and defend the truth. This gift is represented here, under the notion of a fire, which, if it be not frequently stirred up, and fresh fuel added to it, will go out. This is the precise idea which the apostle had in his mind; hence the term αναζωπυρειν, which signifies to stir up the fire; to add fresh fuel to it. From this it plainly appears, that if Timothy had not continued to be a daily worker with God, he would have received the grace of God in vain. The Latins have a similar metaphor, excitare igniculos ingenii, to stir up the sparks of genius.
By the putting on of my hands - See on Ti1 4:14 (note).
Albert Barnes: Notes on the Bible - 1834
1:6: That thou stir up the gift of God - Greek, That thou "kindle up" as a fire. The original word used here denotes the kindling of a fire, as by bellows, etc. It is not uncommon to compare piety to a flame or a fire, and the image is one that is obvious when we speak of causing that to burn more brightly. The idea is, that Timothy was to use all proper means to keep the flame of pure religion in the soul burning, and more particularly his zeal in the great cause to which he had been set apart. The agency of man himself is needful to keep the religion of the heart warm and glowing. However rich the gifts which God has bestowed upon us, they do not grow of their own accord, but need to be cultivated by our own personal care.
Which is in thee by the putting on of my hands - In connection with the presbytery; see the notes at Ti1 4:14. This proves that Paul took part in the ordination of Timothy; but it does not prove either that he performed the duty alone, or that the "ordaining virtue," whatever that was, was imparted by him only; because:
(1) it is expressly said Ti1 4:14, that he was ordained by the laying on of the hands of the presbytery, of which Paul was doubtless one; and,
(2) the language here used, "by the putting on of my hands," is just such as Paul, or any other one of the presbytery, would use in referring to the ordination of Timothy, though they were all regarded as on a level. It is such an expression as an aged Presbyterian, or Congregational, or Baptist minister would address to a son whom he had assisted to ordain. Nothing would be more natural than to remind him that his own hands had been laid on him when he was set apart to the work of the ministry. It would be in the nature of a tender, pathetic, and solemn appeal, bringing all that there was in his own character, age, and relation to the other, to bear on him, in order to induce him to be faithful to his trust. On other occasions, he would naturally remind him that others had united with him in the act, and that he had derived his authority through the presbytery, just as Paul appeals to Timothy, Ti1 4:14. But no one would now think of inferring from this, that he meant to be understood as saying that he alone had ordained him, or that all the authority for preaching the gospel had been imparted through his hands, and that those who were associated with him only expressed "concurrence;" that is, that their presence there was only an unmeaning ceremony. What was the "gift of God" which had been conferred in this way, Paul specifies in the next verse Ti2 1:7. It is "the spirit of power, and of love, and of a sound mind." The meaning is, that these had been conferred by God, and that the gift had been recognized by his ordination. It does not imply that any mysterious influence had gone from the hands of the ordainers, imparting any holiness to Timothy which he had not before.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: I put: Ti2 2:14; Isa 43:26; Ti1 4:6; Pe2 1:12, Pe2 3:1; Jde 1:5
that: Ti2 4:2; Exo 35:26, Exo 36:2; mat 25:15-30; Luk 19:13; Rom 12:6-8; Th1 5:19; Pe1 4:10, Pe1 4:11
by the: Act 8:17, Act 8:18, Act 19:6; Ti1 4:14; Heb 6:2
Geneva 1599
(2) Wherefore I put thee in remembrance that thou (c) stir up the gift of God, which is in thee by the putting on of my hands.
(2) He urges us to set the invincible power of the Spirit which God has given us, against those storms which may, and do come upon us.
(c) The gift of God is as it were a certain living flame kindled in our hearts, which the flesh and the devil go about to put out: and therefore we as their opponents must labour as much as we can to foster and keep it burning.
John Gill
Wherefore I put thee in remembrance,.... Because of the great affection the apostle had for Timothy, and because of that confidence he had of him, that unfeigned faith dwelt in him, as well as because this had had a place in his relations before him; he therefore acts the part of a kind monitor to him, and, upon these considerations, doubts not of succeeding in his following admonition:
that thou stir up the gift of God which is in thee; by "the gift" is meant his ministerial gift; for what qualifies men for the ministry, is not anything natural in them, nor acquired by them, but what is given unto them, and that of God: and this was "in" him; it continued with him; it was not lost by him, nor taken from him, as gifts may be, when they are not used; and yet it seems as if there was some decline, some backwardness and indifference as to the exercise of it: he might be too remiss, negligent, and forgetful of it; wherefore the apostle puts him in mind to "stir" it up: there is in the word used a metaphor taken from coals of fire covered with ashes, as if almost extinct, and need to be blown up into a flame, and a very apt one it is; since the gifts of the Spirit, especially his extraordinary ones, such as ministers in those times had, are compared to fire: see Mt 3:11 and these may be reinflamed or increased, when they seem on the decline, by reading, meditation, prayer, and the frequent exercise of them. Agreeably to this the Arabic version renders it, "that thou kindle the fire of the gift of God which is in thee"; and the rather the apostle took this freedom with Timothy, not only because of his superior age and office, but because this gift was through his means;
by the putting on of my hands; though not alone, but with the rest of the presbytery; See Gill on Ti1 4:14.
John Wesley
Wherefore - Because I remember this. I remind thee of stirring up - Literally, blowing up the coals into a flame. The gift of God - All the spiritual gifts, which the grace of God has given thee.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore--Greek, "For which cause," namely, because thou hast inherited, didst once possess, and I trust ("am persuaded") still dost possess, such unfeigned faith [ALFORD].
stir up--literally, "rekindle," "revive the spark of"; the opposite of "quench" or "extinguish" (Th1 5:19). Paul does not doubt the existence of real faith in Timothy, but he desires it to be put into active exercise. Timothy seems to have become somewhat remiss from being so long without Paul (Ti2 2:22).
gift of God--the spiritual grace received for his ministerial office, either at his original ordination, or at his consecration to the particular office of superintending the Ephesian Church (see on Ti1 4:14), imparting fearlessness, power, love, and a sound mind (Ti2 1:7).
by the putting on of my hands--In Ti1 4:14, it is "with [not by] the laying on of the hands of the presbytery." The apostle was chief in the ordination, and to him "BY" is applied. The presbytery were his assistants; so "with," implying merely accompaniment, is said of them. Paul was the instrument in Timothy's ordination and reception of the grace then conferred; the presbyters were the concurrent participants in the act of ordination; so the Greek, "dia" and "meta." So in ordinations by a bishop in our days, he does the principal act; they join in laying on hands with him.
1:71:7: Զի ո՛չ ետ մեզ Աստուած հոգի վհատութեան, այլ զօրութեա՛ն, եւ սիրոյ, եւ զգաստութեան։
7 որովհետեւ Աստուած մեզ երկչոտութեան ոգի չտուեց, այլ՝ զօրութեան, սիրոյ եւ զգաստութեան:
7 Վասն զի Աստուած մեզի երկչոտութեան հոգի չտուաւ, հապա զօրութեան ու սիրոյ եւ զգաստութեան։
Զի ոչ ետ մեզ Աստուած հոգի վհատութեան, այլ զօրութեան եւ սիրոյ եւ զգաստութեան:

1:7: Զի ո՛չ ետ մեզ Աստուած հոգի վհատութեան, այլ զօրութեա՛ն, եւ սիրոյ, եւ զգաստութեան։
7 որովհետեւ Աստուած մեզ երկչոտութեան ոգի չտուեց, այլ՝ զօրութեան, սիրոյ եւ զգաստութեան:
7 Վասն զի Աստուած մեզի երկչոտութեան հոգի չտուաւ, հապա զօրութեան ու սիրոյ եւ զգաստութեան։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: ибо дал нам Бог духа не боязни, но силы и любви и целомудрия.
1:7  οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.
1:7. οὐ (not) γὰρ (therefore) ἔδωκεν (it-gave) ἡμῖν (unto-us,"ὁ (the-one) θεὸς (a-Deity,"πνεῦμα (to-a-currenting-to) δειλίας, (of-a-diring-unto,"ἀλλὰ (other) δυνάμεως (of-an-ability) καὶ (and) ἀγάπης (of-an-excessing-off) καὶ (and) σωφρονισμοῦ. (of-a-rational-centering-to)
1:7. non enim dedit nobis Deus spiritum timoris sed virtutis et dilectionis et sobrietatisFor God hath not given us the spirit of fear: but of power and of love and of sobriety.
7. For God gave us not a spirit of fearfulness; but of power and love and discipline.
1:7. For God has not given us a spirit of fear, but of virtue, and of love, and of self-restraint.
For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind:

7: ибо дал нам Бог духа не боязни, но силы и любви и целомудрия.
1:7  οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.
1:7. non enim dedit nobis Deus spiritum timoris sed virtutis et dilectionis et sobrietatis
For God hath not given us the spirit of fear: but of power and of love and of sobriety.
1:7. For God has not given us a spirit of fear, but of virtue, and of love, and of self-restraint.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:7: God hath not given us the spirit of fear - Here is an allusion to the giving of the law on mount Sinai. This was communicated with such terrible majesty as to engender fear in all the Israelites: even Moses, on the occasion, did exceedingly fear and tremble. The Gospel was ushered in, in a much milder manner; every thing was placed on a level with the human intellect; and within reach of every human spirit. Nothing was terrific, nothing forbidding; but all was inviting. The very spirit and genius of it was a spirit of power, of love, and of a sound mind.
Instead of δειλιας, fear, some MSS. and versions have δουλειας, servitude or bondage; God hath not given unto us the spirit of Bondage - but of power, δυναμεως, to work miracles, to confound enemies, to support us in trials, and enable us to do that which is lawful and right in his sight. And of love, which enables us to hear, believe, hope, and endure all things; and is the incentive to all obedience. Of a sound mind, σωφρονισμου, of self-possession and government, according to some. But a sound mind implies much more; it means a clear understanding, a sound judgment, a rectified will, holy passions, heavenly tempers; in a word, the whole soul harmonized in all its powers and faculties; and completely regulated and influenced so as to think, speak, and act aright in all things. The apostle says, God hath given the spirit of these things; they are not factitious; they are not assumed for times and circumstances; they are radical powers and tempers; each produced by its proper principle.
Albert Barnes: Notes on the Bible - 1834
1:7: For God hath not given us the spirit of fear - A timorous and servile spirit. This is said in order to encourage Timothy, who was not improbably modest and diffident.
But of power - Power to encounter foes and dangers; power to bear up under trials; power to triumph in persecutions. That is, it is the nature of the gospel to inspire the mind with holy courage; compare, however, Luk 24:49.
And of love - Love to God and to the souls of men. The tendency of This, also, is to "cast out fear" Jo1 4:18, and to make the mind bold and constant. Nothing will do more to inspire courage, to make a man fearless of danger, or ready to endure privation and persecution, than "love." The love of country, and wife, and children, and home, makes the most timid bold when they are assailed; and the love of Christ and of a dying world nerves the soul to great enterprises, and sustains it in the deepest sorrows.
And of a sound mind - The Greek word denotes one of sober mind; a man of prudence and discretion. The state referred to here is that in which the mind is well balanced, and under right influences; in which it sees things in their just proportions and relations; in which it is not feverish and excited, but when everything is in its proper place. It was this state of mind which Timothy was exhorted to cultivate; this which Paul regarded as so necessary to the performance of the duties of his office. It is as needful now for the minister of religion as it was then.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: the spirit: Act 20:24, Act 21:13; Rom 8:15; Heb 2:15; Jo1 4:18
but: Mic 3:8; Zac 4:6; Luk 10:19, Luk 24:49; Act 1:8, Act 6:8, Act 9:22, Act 10:38; Co1 2:4
of love: Rom 5:5; Gal 5:22; Col 1:8; Pe1 1:22
a sound: Psa 119:80; Pro 2:7, Pro 8:14; Luk 8:35, Luk 15:17; Act 26:11, Act 26:25; Co2 5:13, Co2 5:14
Geneva 1599
For God hath not given us the spirit of (d) fear; but of power, and of love, and of a sound mind.
(d) To pierce us through, and terrify us, as men whom the Lord will destroy.
John Gill
For God hath not given us the spirit of fear,.... A pusillanimous, cowardly spirit, so as to be afraid of men or devils, of what they will say or do; and so as to be discouraged in, sink under, or be deterred from the work of the Lord, the preaching of the Gospel, opposing the errors of false teachers, and reproving men for their sins, and doing other parts of the ministerial function; such a spirit is not from God, and such a fear brings a snare:
but of power, and such is the Spirit of God, who is called "power from high"; Lk 24:49 by which the minds of Christ's servants are fortified against reproaches and persecutions for his sake, and are strengthened to resist Satan's temptations, to endure hardness as good soldiers of Christ, to quit themselves like men, in opposition to false teachers, and to do the will and work of God:
and of love; to God, and Christ, and his church, and which is a fruit of the Holy Spirit; and such who have it seek not their own ease and credit, but the glory of God, the interest of Christ, and the good of souls; and having such a spirit, and fired with such love, they are not easily intimidated by the adversary;
and of a sound mind: in the principles and doctrines of the Gospel; and which shows itself in a prudent conduct and behaviour; in sobriety, moderation, temperance, purity, and honesty; all which may be signified by the word here used: and these who have such dispositions and qualities from God, will not easily give way to the enemies of religion, or decline their duty for fear of them.
John Wesley
And let nothing discourage thee, for God hath not given us - That is, the spirit which God hath given us Christians, is not the spirit of fear - Or cowardice. But of power - Banishing fear. And love and sobriety - These animate us in our duties to God, our brethren, and ourselves. Power and sobriety are two good extremes. Love is between, the tie and temperament of both; preventing the two bad extremes of fearfulness and rashness. More is said concerning power, Ti1 1:8; concerning love, Ti2 2:14, &c.; concerning sobriety, Ti2 3:1, &c.
Robert Jamieson, A. R. Fausset and David Brown
For, &c.--implying that Timothy needed the exhortation "to stir up the gift of God in him," being constitutionally "timid": "For God did not give us (so the Greek, namely, at our ordination or consecration) the spirit of fear." The spirit which He gave us, was not the spirit of timidity (literally, "cowardice," which is weakness), but of "power" (exhibited in a fearless "testimony" for Christ, Ti2 1:8). "Power is the invariable accompaniment of the gift of the Holy Ghost. Lk 24:49; Acts 1:8; compare Acts 6:6, "full of faith and of the Holy Ghost," with Ti2 1:8, "full of faith and power." Fear is the result of "the spirit of bondage" (Rom 8:15). Fear within exaggerates the causes of fear without. "The spirit of power" is the spirit of man dwelt in by the Spirit of God imparting power; this power "casteth out fear" from ourselves, and stimulates us to try to cast it out of others (1Jn 4:18).
love--which moves the believer while "speaking the truth" with power, when giving his testimony for Christ (Ti2 1:8), at the same time to do so "in love" (Eph 4:15).
a sound mind--The Greek, is rather, "the bringing of men to a sound mind" [WAHL]. BENGEL supports English Version, "a sound mind," or "sober-mindedness"; a duty to which a young man like Timothy especially needed to be exhorted (Ti2 2:22; Ti1 4:12; Tit 2:4, Tit 2:6). So Paul urges him, in Ti2 2:4, to give up worldly entanglements, which as thorns (Lk 8:14) choke the word. These three gifts are preferable to any miraculous powers whatever.
1:81:8: Մի՛ այսուհետեւ ամօթ համարիցիս զվկայութիւնն Տեառն մերոյ, եւ մի՛ զիս զկապեալ նորա. այլ կցո՛րդ լեր չարչարանաց աւետարանին՝ ըստ զօրութեանն Աստուծոյ[4968], [4968] Ոմանք. Զկապեալս նորա։
8 Ուստի ամօթ մի՛ համարիր վկայել մեր Տիրոջը, ոչ էլ ինձ՝ նրա կապեալին. այլ մասնակի՛ց եղիր Աւետարանի համար եղած չարչարանքներին, զօրութեամբ Աստծու,
8 Ուստի ամօթ մի՛ սեպեր մեր Տէրոջը վկայութիւնը, ո՛չ ալ զիս ասոր համար կապուածս. հապա մասնակից եղիր աւետարանին չարչարանքներուն, Աստուծոյ զօրութեանը համեմատ.
Մի՛ այսուհետեւ ամօթ համարիցիս զվկայութիւն Տեառն մերոյ, եւ մի՛ զիս զկապեալ նորա. այլ կցորդ լեր չարչարանաց աւետարանին ըստ զօրութեանն Աստուծոյ:

1:8: Մի՛ այսուհետեւ ամօթ համարիցիս զվկայութիւնն Տեառն մերոյ, եւ մի՛ զիս զկապեալ նորա. այլ կցո՛րդ լեր չարչարանաց աւետարանին՝ ըստ զօրութեանն Աստուծոյ[4968],
[4968] Ոմանք. Զկապեալս նորա։
8 Ուստի ամօթ մի՛ համարիր վկայել մեր Տիրոջը, ոչ էլ ինձ՝ նրա կապեալին. այլ մասնակի՛ց եղիր Աւետարանի համար եղած չարչարանքներին, զօրութեամբ Աստծու,
8 Ուստի ամօթ մի՛ սեպեր մեր Տէրոջը վկայութիւնը, ո՛չ ալ զիս ասոր համար կապուածս. հապա մասնակից եղիր աւետարանին չարչարանքներուն, Աստուծոյ զօրութեանը համեմատ.
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Итак, не стыдись свидетельства Господа нашего Иисуса Христа, ни меня, узника Его; но страдай с благовестием Христовым силою Бога,
1:8  μὴ οὗν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συγκακοπάθησον τῶ εὐαγγελίῳ κατὰ δύναμιν θεοῦ,
1:8. μὴ (Lest) οὖν (accordingly) ἐπαισχυνθῇς (thou-might-have-been-beshamed-upon) τὸ (to-the-one) μαρτύριον (to-a-witnesslet) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) μηδὲ (lest-moreover) ἐμὲ (to-ME) τὸν (to-the-one) δέσμιον (to-tied-belonged) αὐτοῦ, (of-it,"ἀλλὰ (other) συνκακοπάθησον (thou-should-have-disruptively-experienced-together-unto) τῷ (unto-the-one) εὐαγγελίῳ (unto-a-goodly-messagelet) κατὰ (down) δύναμιν (to-an-ability) θεοῦ, (of-a-Deity,"
1:8. noli itaque erubescere testimonium Domini nostri neque me vinctum eius sed conlabora evangelio secundum virtutem DeiBe not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labour with the gospel, according to the power of God.
8. Be not ashamed therefore of the testimony of our Lord, nor of me his prisoner: but suffer hardship with the gospel according to the power of God;
1:8. And so, do not be ashamed of the testimony of our Lord, nor of me, his prisoner. Instead, collaborate with the Gospel in accord with the virtue of God,
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God:

8: Итак, не стыдись свидетельства Господа нашего Иисуса Христа, ни меня, узника Его; но страдай с благовестием Христовым силою Бога,
1:8  μὴ οὗν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συγκακοπάθησον τῶ εὐαγγελίῳ κατὰ δύναμιν θεοῦ,
1:8. noli itaque erubescere testimonium Domini nostri neque me vinctum eius sed conlabora evangelio secundum virtutem Dei
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labour with the gospel, according to the power of God.
1:8. And so, do not be ashamed of the testimony of our Lord, nor of me, his prisoner. Instead, collaborate with the Gospel in accord with the virtue of God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
8: Апостол убеждает Тимофея отгонять от себя малодушный стыд пред возвещением Евангелия.

Свидетельства Господа... т. е. Евангелия, которое принес людям Христос и проповедание которого продолжали апостолы. По толкованию святых Отцов, здесь находится указание и на смерть Христову, которой Христос подтвердил истинность Своей проповеди.

Ни меня, узника. Знакомства с преступником обыкновенно не поддерживают, даже стараются забыть о нем, чтобы самому не подпасть под подозрение в неблагонадежности.

Страдай с благовестием - страдай на пользу благовестия (Евангелия).

По силе Бога - т. е. сообразно с силой или пользуясь силой Божией, которая заключается в самом Евангелии.
Adam Clarke: Commentary on the Bible - 1831
1:8: Be not - ashamed of the testimony - The testimony of Christ is the Gospel in general, which proclaims Christ crucified, and redemption through his blood. In the sight of the world, there appeared to be reason why a man should be ashamed of this; ashamed of him who was crucified as a malefactor; but, when this Gospel became the power of God to the salvation of every one that believed, it was a subject to exult in. Hence the apostle, Rom 1:16 (note), said, I am not ashamed of the Gospel of Christ.
Nor of me his prisoner - When our friends are in power and credit, we can readily acknowledge them, and take opportunities to show that we have such and such connections; but when the person falls into disgrace or discredit, though we cannot pretend not to know him, yet we take care not to acknowledge him. This induced Cicero, in relation to friendships, to give for a maxim - Amicus certus in re incerta cernitur: "A true friend is known in adverse circumstances;" and from this we have borrowed our proverb, A friend in need, is a friend indeed.
Be thou partaker of the afflictions of the Gospel - No parent could love a child better than Paul loved Timothy; and, behold! he who could wish him nothing but what was great, honorable, and good, wishes him to be a partaker of the afflictions of the Gospel! Because, to suffer for Christ, and suffer with Christ, was the highest glory to which any human being in this state could arrive. The royal way to the crown of glory, is by the cross of Christ.
According to the power of God - While thou hast no more affliction than thou hast grace to sustain thee under, thou canst have no cause to complain. And God will take care that if a faithful discharge of thy duty shall expose thee to afflictions, his power manifested in thee shall be in proportion to thy necessities. His load cannot be oppressive, who is strengthened to bear it by the power of God.
Albert Barnes: Notes on the Bible - 1834
1:8: Be not thou therefore ashamed of the testimony of our Lord - Do not be ashamed to bear your testimony to the doctrines taught by the Lord Jesus; Joh 3:11, Joh 3:32-33; Joh 7:7; compare Act 10:22; Act 20:24; Co1 1:6; Rev 22:16. Paul seems to have apprehended that Timothy was in some danger of being ashamed of this gospel, or of shrinking back from its open avowal in the trials and persecutions to which he now saw it exposed him.
Nor of me his prisoner - Of the testimony which I have borne to the truth of the gospel. This passage proves that, when Paul wrote this Epistle, he was in confinement; compare Eph 3:1; Eph 6:20; Phi 1:13-14, Phi 1:16; Col 4:3, Col 4:18; Plm 1:9. Timothy knew that he had been thrown into prison on account of his love for the gospel. To avoid that himself, there might be some danger that a timid young man might shrink from an open avowal of his belief in the same system of truth.
But be thou partaker of the afflictions of the gospel - The sufferings to which the profession of the gospel may expose you; compare the notes at Col 1:24.
According to the power of God - That is, according to the power which God gives to those who are afflicted on account of the gospel. The apostle evidently supposes that they who were subjected to trials on account of the gospel, might look for divine strength to uphold them, and asks him to endure those trials, relying on that strength, and not on his own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: ashamed: Ti2 1:12; Psa 119:46; Isa 51:7; Mar 8:38; Luk 9:26; Act 5:41; Rom 1:16, Rom 9:33; Eph 3:13; Pe1 4:14
the testimony: Psa 19:7; Isa 8:20; Joh 15:27, Joh 19:35; Eph 4:17; Ti1 2:6; Jo1 4:14; Jo1 5:11, Jo1 5:12; Rev 1:2, Rev 12:11, Rev 19:10
his prisoner: Ti2 1:16, Ti2 2:9; Eph 3:1, Eph 4:1; Phi 1:7
be thou: Ti2 2:3, Ti2 2:11, Ti2 2:12, Ti2 4:5; Rom 8:17, Rom 8:18, Rom 8:36; Co1 4:9-13; Co2 11:23-27; Phi 3:10; Col 1:24; Th1 3:4; Pe1 4:13-15; Rev 1:9, Rev 12:11
according: Ti2 4:17; Rom 16:25; Co2 6:7, Co2 12:9, Co2 12:10; Phi 4:13; Col 1:11; Pe1 1:5; Jde 1:24
Geneva 1599
(3) Be not thou therefore ashamed of the testimony of our Lord, nor of me (e) his prisoner: but be thou partaker of the afflictions of the (f) gospel according to the (g) power of God;
(3) He proves that the ignominy or shame of the cross is not to be ashamed of, and also that it is glorious and most honourable: first, because the Gospel for which the godly are afflicted is the testimony of Christ: and secondly because at length the great virtue and power of God appears in them.
(e) For his sake.
(f) This Gospel is said to be in a way afflicted in those that preach it.
(g) Through the power of God.
John Gill
Be not then therefore ashamed of the testimony of our Lord,.... Either that testimony which Christ bore personally by his doctrine and miracles, and by his sufferings and death; or rather the Gospel so called, because it comes from Christ, and because it is a testimony concerning him; concerning his person, his offices, his righteousness, blood, sacrifice, and satisfaction; concerning his obedience, sufferings, death, resurrection, ascension, session at God's right hand, intercession for his people, and second coming to judgment; and concerning life and salvation by him: and which no preacher or professor of Christ has reason to be ashamed of, it being so true in itself, so great, so glorious, and so useful; and whoever is, Christ will be ashamed of him another day:
nor of me his prisoner; for Paul was now a prisoner at Rome, but not for any capital crime, or for any immorality, but for the sake of Christ, and for preaching his Gospel; wherefore none of his friends had any reason to be ashamed of him; he was suffering in a glorious cause, and setting a noble example to others; it looks as if Timothy was somewhat blameworthy in this respect.
But be thou partaker of the afflictions of the Gospel; the Gospel is here represented as a person suffering afflictions, and the apostle would have Timothy suffer them as that did, and along with it; he means those afflictions which come upon men for preaching and professing the Gospel; for though the Gospel is a Gospel of peace, yet, through the corruption and depravity of men, it brings a sword, division, and trouble. Tribulation arises on account of it; and this should be endured patiently, and constantly, for the sake of it:
according to the power of God; which is only sufficient to enable persons to bear them; and is mentioned for the encouragement of Timothy and others, to endure them cheerfully.
John Wesley
Therefore be not thou ashamed - When fear is banished, evil shame also flees away. Of the testimony of our Lord - The gospel, and of testifying the truth of it to all men. Nor of me - The cause of the servants of God doing his work, cannot be separated from the cause of God himself. But be thou partaker of the afflictions - Which I endure for the gospel's sake. According to the power of God - This which overcomes all things is nervously described in the two next verses.
Robert Jamieson, A. R. Fausset and David Brown
therefore--seeing that God hath given us such a spirit, not that of fear.
Be not thou . . . ashamed--I agree with ELLICOTT, in opposition to ALFORD, that the Greek subjunctive here, with the negative, implies action completed at one time, not continued action, which the present imperative would express; thus implying that Timothy had not decidedly yet evinced such feeling of shame; though I think, Paul, amidst the desertion of others who once promised fair, and from being aware of Timothy's constitutional timidity (see on Ti2 1:7), felt it necessary to stir him up and guard him against the possibility of unchristian dereliction of duty as to bold confession of Christ. Shame (Ti2 1:8) is the companion of fear (Ti2 1:7); if fear be overcome, false shame flees [BENGEL]. Paul himself (Ti2 1:12), and Onesiphorus (Ti2 1:16), were instances of fearless profession removing false shame. He presents in contrast sad instances of fear and shame (Ti2 1:15).
of the testimony of our Lord--of the testimony which thou art bound to give in the cause of our Lord; he says "our," to connect Timothy and himself together in the testimony which both should give for their common Lord. The testimony which Christ gave before Pilate (Ti1 6:12-13), is an incentive to the believer that he should, after His Lord's example, witness a good testimony or confession.
nor of me his prisoner--The cause of God's servants is the cause of God Himself (Eph 4:1). Timothy might easily be tempted to be ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner.
be thou partaker--with me.
of the gospel--rather, as Greek, "for the Gospel," that is, suffered for the Gospel (Ti2 2:3-5; Philem 1:13).
according to the power of God--exhibited in having saved and called us (Ti2 1:9). God who has done the greater act of power (that is, saved us), will surely do the less (carry us safe through afflictions borne for the Gospel). "Think not that thou hast to bear these afflictions by thine own power; nay, it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the world to embrace salvation" [CHRYSOSTOM].
1:91:9: որ փրկեացն զմեզ, եւ կոչեաց ՚ի կոչումն սուրբ. ո՛չ ըստ գործոց մերոց, այլ ըստ իւրում յառաջադրութեանն, եւ շնորհացն որ տուաւ մեզ ՚ի Քրիստոս Յիսուս՝ յառաջ քան զժամանակսն յաւիտենից[4969]։ գդ [4969] Ոմանք. Փրկեաց զմեզ... եւ շնորհաց, որ... զժամանակն յաւ՛՛։
9 որ փրկեց մեզ եւ կոչեց սուրբ կոչումով՝ ոչ ըստ մեր գործերի, այլ ըստ իր նախասահմանութեան եւ շնորհի, որ տրուեց մեզ յաւիտենական ժամանակներից առաջ ի Քրիստոս Յիսուս,
9 Որ մեզ փրկեց ու սուրբ կոչումով կանչեց, ո՛չ թէ մեր գործերուն նայելով, հապա իր նախասահմանութեանը եւ շնորհքին նայելով, որ Քրիստոս Յիսուսով մեզի տրուեցաւ յաւիտենական ժամանակներէն առաջ.
որ փրկեացն զմեզ եւ կոչեաց ի կոչումն սուրբ, ոչ ըստ գործոց մերոց, այլ ըստ իւրում յառաջադրութեանն եւ շնորհաց, որ տուաւ մեզ ի Քրիստոս Յիսուս յառաջ քան զժամանակսն յաւիտենից:

1:9: որ փրկեացն զմեզ, եւ կոչեաց ՚ի կոչումն սուրբ. ո՛չ ըստ գործոց մերոց, այլ ըստ իւրում յառաջադրութեանն, եւ շնորհացն որ տուաւ մեզ ՚ի Քրիստոս Յիսուս՝ յառաջ քան զժամանակսն յաւիտենից[4969]։ գդ
[4969] Ոմանք. Փրկեաց զմեզ... եւ շնորհաց, որ... զժամանակն յաւ՛՛։
9 որ փրկեց մեզ եւ կոչեց սուրբ կոչումով՝ ոչ ըստ մեր գործերի, այլ ըստ իր նախասահմանութեան եւ շնորհի, որ տրուեց մեզ յաւիտենական ժամանակներից առաջ ի Քրիստոս Յիսուս,
9 Որ մեզ փրկեց ու սուրբ կոչումով կանչեց, ո՛չ թէ մեր գործերուն նայելով, հապա իր նախասահմանութեանը եւ շնորհքին նայելով, որ Քրիստոս Յիսուսով մեզի տրուեցաւ յաւիտենական ժամանակներէն առաջ.
zohrab-1805▾ eastern-1994▾ western am▾
1:99: спасшего нас и призвавшего званием святым, не по делам нашим, но по Своему изволению и благодати, данной нам во Христе Иисусе прежде вековых времен,
1:9  τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν χριστῶ ἰησοῦ πρὸ χρόνων αἰωνίων,
1:9. τοῦ (of-the-one) σώσαντος (of-having-saved) ἡμᾶς (to-us) καὶ (and) καλέσαντος (of-having-called-unto) κλήσει (unto-a-calling) ἁγίᾳ, (unto-hallow-belonged,"οὐ (not) κατὰ (down) τὰ (to-the-ones) ἔργα (to-works) ἡμῶν (of-us,"ἀλλὰ (other) κατὰ (down) ἰδίαν (to-private-belonged) πρόθεσιν (to-a-placing-before) καὶ (and) χάριν, (to-a-granting,"τὴν (to-the-one) δοθεῖσαν (to-having-been-given) ἡμῖν (unto-us) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) πρὸ (before) χρόνων (of-interims) αἰωνίων , ( of-aged-belonged ,"
1:9. qui nos liberavit et vocavit vocatione sancta non secundum opera nostra sed secundum propositum suum et gratiam quae data est nobis in Christo Iesu ante tempora saeculariaWho hath delivered us and called us by his holy calling, not according to our own works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world:
9. who saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before times eternal,
1:9. who has freed us and has called us to his holy vocation, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus, before the ages of time.
Who hath saved us, and called [us] with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began:

9: спасшего нас и призвавшего званием святым, не по делам нашим, но по Своему изволению и благодати, данной нам во Христе Иисусе прежде вековых времен,
1:9  τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν χριστῶ ἰησοῦ πρὸ χρόνων αἰωνίων,
1:9. qui nos liberavit et vocavit vocatione sancta non secundum opera nostra sed secundum propositum suum et gratiam quae data est nobis in Christo Iesu ante tempora saecularia
Who hath delivered us and called us by his holy calling, not according to our own works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world:
1:9. who has freed us and has called us to his holy vocation, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus, before the ages of time.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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: Кроме силы, имеющейся в самом Евангелии, Тимофею поможет и благодать Бога и любовь Божия, воспоминая о которой, Тимофей может освободиться от всяких колебаний при решении вопроса о том, стоит ли ему трудиться для возвещения Евангелия.

Званием святым. Зов Божий - святой, существенно отличающийся от человеческих приглашений (ср. Мф. XXII:3, 14; XI:28).

Прежде вековых времен. Говоря, что благодать "дана была прежде вековых времен", апостол имеет в виду очевидно не довременное бытие (doqisa n - указывает на факт исторический), а древнейшее пророчество о спасении людей от греха, т. е. Быт. III:15. Христос, по представлению апостола, и есть то обетованное Семя, о Котором сказано было Адаму и Еве как о Спасителе человечества. Впрочем, Он был дан только еще как надежда (ср. Ис. IX:6).
Adam Clarke: Commentary on the Bible - 1831
1:9: Who hath saved us - From sin; the spirit of bondage, and all tormenting fear. This is the design of the Gospel.
And called us with a holy calling - Invited us to holiness and comfort here; and to eternal glory hereafter.
Not according to our works - We have not deserved any part of the good we have received; and can never merit one moment of the exceeding great and eternal weight of glory which is promised. See the notes on the parallel passages.
Before the world began - Προ χρονων αιωνιων. Before the Mosaic dispensation took place, God purposed the salvation of the Gentiles by Christ Jesus; and the Mosaic dispensation was intended only as the introducer of the Gospel. The law was our schoolmaster unto Christ, Gal 3:24. See the parallel places, and the notes there.
Albert Barnes: Notes on the Bible - 1834
1:9: Who hath saved us; - See the notes at Mat 1:21. He has brought us into a state in which salvation is so certain, that Paul could speak of it as if it were already done.
And called us - see the notes at Rom 8:28, Rom 8:30.
With an holy calling - A calling which is in its own nature holy, and which leads to holiness; compare the Eph 4:1 note; Phi 3:14 note; Heb 3:1 note.
Not according to our works - Tit 3:5; notes, Eph 2:8-9. The idea is, that our own works have nothing to do in inducing God to call us. As, when we become Christians, he does not choose us because of our works, so the eternal purpose in regard to our salvation could not have been formed because he foresaw that we would perform such works as would be a reason why he should choose us. The whole arrangement was irrespective of our deserts.
But according to his own purpose and grace - see the Rom 9:11-13 notes, 16; Eph 1:4-5 notes.
Which was given us in Christ Jesus, before the world began - That is, which he intended to give us, for it was not then actually given. The thing was so certain in the divine purposes, that it might be said to be already done; compare the notes at Rom 4:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: hath: Mat 1:21; Act 2:47; Co1 1:18; Eph 2:5, Eph 2:8; Ti1 1:1; Tit 3:4, Tit 3:5
called: Rom 8:28, Rom 8:30, Rom 9:24; Th1 4:7; Th2 2:13, Th2 2:14; Heb 3:1; Pe1 1:15, Pe1 1:16, Pe1 2:9; Pe1 2:20, Pe1 2:21
not: Rom 3:20, Rom 9:11, Rom 11:5, Rom 11:6; Eph 2:9; Tit 3:5
according to his: Deu 7:7, Deu 7:8; Isa 14:26, Isa 14:27; Mat 11:25, Mat 11:26; Luk 10:21; Rom 8:28; Eph 1:9, Eph 1:11
which: Joh 6:37, Joh 10:28, Joh 10:29, Joh 17:9; Co1 3:21, Co1 3:22; Eph 1:3
before: Joh 17:24; Act 15:18; Rom 16:25; Eph 1:4, Eph 3:11; Tit 1:2; Pe1 1:20; Rev 13:8, Rev 17:8
Geneva 1599
(4) Who hath saved us, and called [us] with an holy calling, not according to our works, but according to his own purpose and grace, which was (h) given us in Christ Jesus (i) before the world began,
(4) He shows with how great benefits God has bound us to maintain boldly and constantly his glory which is joined with our salvation, and reckons up the causes of our salvation, that is, that free and eternal purpose of God, to save us in Christ who was to come. And by this it would come to pass, that we would at length be freely called by God through the preaching of the Gospel, to Christ the destroyer of death and author of immortality.
(h) He says that that grace was given to us from everlasting, to which we were predestinated from everlasting. So that the doctrine of foreseen faith and foreseen works is completely contrary to the doctrine which preaches and teaches the grace of God.
(i) Before the beginning of years, which has run on ever since the beginning of the world.
John Gill
Who hath saved us, and called us,.... And therefore should not be ashamed of his Gospel, but should readily partake of the afflictions of it, depending on his power to support under them. There is a salvation previous to calling: there is a temporal salvation; a special providence attends the elect of God, as soon as born; God's visitation in a very special manner preserves their spirits; they are kept from many imminent dangers, and some of them from the grosser immoralities of life; and there is a chain of providences, as the fixing of their habitations, bringing to such a place, and under such a ministry, with various other things, ways and methods, which lead on to the effectual calling: and there is a preservation of them in Christ Jesus, antecedent to calling, Jude 1:1. God had a mind to save some; he pitched on his own Son to be the Saviour of them; he put those persons into his hands, where they are safely preserved; so as not to be damned, and everlastingly perish, notwithstanding their fall in Adam, their original corruption, and actual transgressions, until called by grace: yea, that spiritual and eternal salvation, which is by Jesus Christ, is before calling; this was resolved upon from eternity; a council of peace was formed; a covenant of grace was made; a promise of life given; persons were fixed upon to be saved; a Saviour was appointed, and blessings of grace were put into his hands; and all according to an eternal purpose. Salvation was not only resolved upon, but the scheme of it was contrived from eternity, in a way agreeable to all the divine perfections, in which Satan is most mortified, the creature abased, and the elect effectually saved; nay, salvation is obtained before calling, Christ being called to this work, and having undertook it, was in the fulness of time sent to effect it, and is become the author of it: the thing is done, and all that remain are the application of it, which is in the effectual calling, and the full possession of it, which will be in heaven. The calling here spoken of is not to an office, nor a mere call by the external ministry of the word, but a call by special grace, to special privileges, to grace and glory; and is an high and heavenly one, and is here called holy, for it follows,
with an holy calling. The Vulgate Latin and Ethiopic versions read, "with his holy calling": the author of it is holy; it is a call to holiness, and the means of it are holy; and in it persons have principles of grace and holiness implanted in them; and are influenced to live holy lives and conversations:
not according to our works; neither salvation nor calling are according to the works of men: not salvation; works are not the moving cause of it, but the free love and favour of God; nor the procuring cause of it, but the Lord Jesus Christ; nor the adjuvant or helping cause of it, for his own arm brought salvation alone: nor calling; which must be either according to works before, or after; not according to works before calling, for such are not properly good works, being destitute of faith in Christ, and proceeding neither from a right principle, nor to a right end; not according to works after calling, as they are after it they are the fruits of calling grace, and cannot be the cause, or rule, and measure at it:
but according to his own purpose and grace; salvation is according to both: it is according to the purpose of God; God resolved upon the salvation of some; in pursuance of this resolution, he set up Christ as the Mediator; and it being necessary that he should be man, this was agreed to, and a body was prepared him; the time of his coming was fixed, called the fulness of time; and his sufferings and death, with all the circumstances of them, were determined by God. And it is according to grace; the resolution for it, and the contrivance of it, are owing to the grace of God; and which also appears in the making of a covenant; in setting up Christ as the Mediator of it; in the mission of him into this world; and in all the parts and branches of salvation: in the choice of persons to it; in the redemption of them by Christ; in their justification by his righteousness; in the pardon of their sins through his blood; in their adoption, regeneration, sanctification, and eternal glory; and the end of it is the glory of the grace of God. Vocation is also according to both the purpose and grace of God: it is according to his purpose; the persons called are fixed upon by him; whom he predestinates he calls; none are called, but whom God purposed to call; and for their calling no other reason can be assigned but the sovereign will of God, nor can any other reason be given why others are not called; the time of their calling is fixed in the decrees of God; and the place where, and means whereby, and occasion whereof, all are predetermined by him: and this is also according to grace; the author of it is the God of all grace; and in it is made the first discovery of grace to sinners; nothing out of God could move him to do it, and so it is sovereign grace; it is of some men, and not all, and so is distinguishing grace; it is of sinners, and so is free grace; and it is both to grace and glory, and so is rich grace: and it is according to grace
which was given us in Christ Jesus before the world began; it is a gift, and a free gift, not at all depending upon any conditions in the creature, and entirely proceeding from the sovereign will of God; and it was a gift from eternity; there was not only a purpose of grace in God's heart, and a promise of it so early, but there was a real donation of it in eternity: and though those to whom it was given did not then personally exist, yet Christ did, and he existed as a covenant head and representative of his people; and they were in him, as members of him, as represented by him, being united to him; and this grace was given to him for them, and to them in him; in whom they were chosen, and in whom they were blessed with all spiritual blessings. The Ethiopic version reads, "in Christ Jesus, who before the world was"; but without any foundation.
John Wesley
Who hath saved us - By faith. The love of the Father, the grace of our Saviour, and the whole economy of salvation, are here admirably described. Having called us with an holy calling - Which is all from God, and claims us all for God. According to his own purpose and grace - That is, his own gracious purpose. Which was given us - Fixed for our advantage, before the world began.
Robert Jamieson, A. R. Fausset and David Brown
Who . . . called us--namely, God the Father (Gal 1:6). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made effective to us by the Holy Spirit; therefore, "saved us" comes before "called us" (Rom 8:28-30).
holy calling--the actual call to a life of holiness. Heb 3:1, "heavenly calling" [TITTMANN, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Eph 1:18; Eph 4:1). The call comes wholly from God and claims us wholly for God. "Holy" implies the separation of believers from the rest of the world unto God.
not according to--not having regard to our works in His election and calling of grace (Rom 9:11; Eph 2:8-9).
his own purpose--The origination of salvation was of His own purpose, flowing from His own goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing love [THEODORET and CALVIN].
grace . . . given us--in His everlasting purpose, regarded as the same as when actually accomplished in due time.
in Christ--believers being regarded by God as IN HIM, with whom the Father makes the covenant of salvation (Eph 1:4; Eph 3:11).
before the world began--Greek, "before the times (periods) of ages"; the enduring ages of which no end is contemplated (1Cor 2:7; Eph 3:11).
1:101:10: Բայց յայտնեցա՛ւ այժմիկ՝ յերեւել Փրկչին մերոյ Յիսուսի Քրիստոսի. որ խափանեաց զմահ՝ եւ լուսաւո՛ր արար զկեանս եւ զանեղծութիւն ՚ի ձեռն աւետարանին.
10 բայց յայտնուեց այժմ մեր Փրկչի՝ Յիսուս Քրիստոսի երեւալով. նա, որ կործանեց մահը եւ լուսաւոր դարձրեց կեանքն ու անմահութիւնը Աւետարանի միջոցով,
10 Բայց հիմա յայտնուեցաւ մեր Փրկչին Յիսուս Քրիստոսին երեւնալովը. որ մահը խափանեց եւ լուսաւորեց կեանքը ու անմահութիւնը աւետարանին միջոցաւ։
Բայց յայտնեցաւ այժմիկ յերեւել Փրկչին մերոյ Յիսուսի Քրիստոսի. որ խափանեաց զմահ եւ լուսաւոր արար զկեանս եւ զանեղծութիւն ի ձեռն աւետարանին:

1:10: Բայց յայտնեցա՛ւ այժմիկ՝ յերեւել Փրկչին մերոյ Յիսուսի Քրիստոսի. որ խափանեաց զմահ՝ եւ լուսաւո՛ր արար զկեանս եւ զանեղծութիւն ՚ի ձեռն աւետարանին.
10 բայց յայտնուեց այժմ մեր Փրկչի՝ Յիսուս Քրիստոսի երեւալով. նա, որ կործանեց մահը եւ լուսաւոր դարձրեց կեանքն ու անմահութիւնը Աւետարանի միջոցով,
10 Բայց հիմա յայտնուեցաւ մեր Փրկչին Յիսուս Քրիստոսին երեւնալովը. որ մահը խափանեց եւ լուսաւորեց կեանքը ու անմահութիւնը աւետարանին միջոցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: открывшейся же ныне явлением Спасителя нашего Иисуса Христа, разрушившего смерть и явившего жизнь и нетление через благовестие,
1:10  φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν χριστοῦ ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου,
1:10. φανερωθεῖσαν (to-having-been-en-manifested) δὲ (moreover) νῦν (now) διὰ (through) τῆς (of-the-one) ἐπιφανείας (of-a-manifesting-upon-of) τοῦ (of-the-one) σωτῆρος (of-a-savior) ἡμῶν (of-us) Χριστοῦ (of-Anointed) Ἰησοῦ, (of-an-Iesous,"καταργήσαντος (of-having-un-worked-down-unto) μὲν (indeed) τὸν (to-the-one) θάνατον (to-a-death,"φωτίσαντος (of-having-lighted-to) δὲ (moreover) ζωὴν (to-a-lifing) καὶ (and) ἀφθαρσίαν (to-an-un-degrading-unto) διὰ (through) τοῦ (of-the-one) εὐαγγελίου, (of-a-goodly-messagelet,"
1:10. manifestata est autem nunc per inluminationem salvatoris nostri Iesu Christi qui destruxit quidem mortem inluminavit autem vitam et incorruptionem per evangeliumBut is now made manifest by the illumination of our Saviour Jesus Christ, who hath destroyed death and hath brought to light life and incorruption by the gospel.
10. but hath now been manifested by the appearing of our Saviour Christ Jesus, who abolished death, and brought life and incorruption to light through the gospel,
1:10. And this has now been made manifest by the illumination of our Savior Jesus Christ, who certainly has destroyed death, and who has also illuminated life and incorruption through the Gospel.
But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:

10: открывшейся же ныне явлением Спасителя нашего Иисуса Христа, разрушившего смерть и явившего жизнь и нетление через благовестие,
1:10  φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν χριστοῦ ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου,
1:10. manifestata est autem nunc per inluminationem salvatoris nostri Iesu Christi qui destruxit quidem mortem inluminavit autem vitam et incorruptionem per evangelium
But is now made manifest by the illumination of our Saviour Jesus Christ, who hath destroyed death and hath brought to light life and incorruption by the gospel.
1:10. And this has now been made manifest by the illumination of our Savior Jesus Christ, who certainly has destroyed death, and who has also illuminated life and incorruption through the Gospel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
10: Апостол говорит о том, что обетование о спасении исполнено теперь чрез явление "Спасителя", Который разрушил - правильнее: поставил смерть вне возможности действовать, сделав это, впрочем, принципиально; окончательное же уничтожение ее должно совершиться на последнем суде (1Кор.XV:26).

Явившего - сделавшего то, что мы ясно видим жизнь и нетление.

Жизнь - это вечная жизнь во Христе.

Нетление. - Этим выражением апостол точнее определяет понятие "жизни".

Чрез благовестие. - Это выражение относится к началу стиха: "открывшейся..." Апостол хочет сказать, что благодать открылась чрез проповедь о спасении, которую пронесли по всему миру поставленные Христом по Его воскресении проповедники (Ин. XX:21; Еф. II:17; Евр. II:3).
Adam Clarke: Commentary on the Bible - 1831
1:10: But is now made manifest - This purpose of God to save the Gentiles as well as the Jews, and call them to the same state of salvation by Jesus Christ, was, previously to the manifestation of Christ, generally hidden; and what was revealed of it, was only through the means of types and ceremonies.
Who hath abolished death - Καταργησαντος μεν τον θανατον. Who has counterworked death; operated against his operations, destroyed his batteries, undersunk and destroyed his mines, and rendered all his instruments and principles of attack useless. By death here, we are not to understand merely natural death, but that corruption and decomposition which take place in consequence of it; and which would be naturally endless, but for the work and energy of Christ. By him alone, comes the resurrection of the body; and through him eternal life and glory are given to the souls of believers.
Brought life and immortality to light - The literal translation of the original is, He hath illustrated life and incorruption by the Gospel. Life eternal, or the doctrine of life eternal, even implying the resurrection of the body, was not unknown among the Jews. They expected this, for they found it in their prophets. It abounded among them long before the incarnation: and they certainly never borrowed any notion in it from the Christians; therefore the Gospel could not be stated as bringing to light what certainly was in the light before that time. But this doctrine was never illustrated and demonstrated before; it existed in promise, but had never been practically exhibited. Jesus Christ died, and lay under the empire of death; he arose again from the dead, and thus illustrated the doctrine of the resurrection: he took the same human body up into heaven, in the sight of his disciples; and ever appears in the presence of God for us; and thus, has illustrated the doctrine of incorruption. In his death, resurrection, and ascension, the doctrine of eternal life, and the resurrection of the human body, and its final incorruptibility, are fully illustrated by example, and established by fact.
Albert Barnes: Notes on the Bible - 1834
1:10: But is now made manifest - The purpose to save us was long concealed in the divine mind, but the Saviour came that he might make it known.
Who hath abolished death - That is, he has made it so certain that death will be abolished, that it may be spoken of as already done. It is remarkable how often, in this chapter, Paul speaks of what God intends to do as so certain, that it may be spoken of as a thing that is already done. In the meaning of the expression here, see the notes at Co1 15:54; compare the notes at Heb 2:14. The meaning is, that, through the gospel, death will cease to reign, and over those who are saved there will be no such thing as we now understand by dying.
And hath brought life and immortality to light through the gospel - This is one of the great and glorious achievements of the gospel, and one of the things by which it is distinguished from every other system. The word rendered "hath brought to light" - φωτίζω phō tizō - means to give light, to shine; then to give light to, to shine upon; and then to bring to light, to make known. Robinson, Lexicon. The sense is, that these things were before obscure or unknown, and that they have been disclosed to us by the gospel. It is, of course, not meant that there were no intimations of these truths before, or that nothing was known of them - for the Old Testament shed some light on them; but that they are fully disclosed to man in the gospel. It is there that all ambiguity and doubt are removed, and that the evidence is so clearly stated as to leave no doubt on the subject. The intimations of a future state, among the wisest of the pagan, were certainly very obscure, and their hopes very faint.
The hope of a future state is styled by Cicero, Futurorum quoddam augurium saeculorum - "a conjecture or surmise of future ages. Tusc. Q. 1. Seneca says it is "that which our wise men do promise, but they do not prove." Epis. 102. Socrates, even at his death, said, "I hope to go hence to good men, but of that I am not very confident; nor doth it become any wise man to be positive that so it will be. I must now die, and you shall live; but which of us is in the better state, the living or the dead, only God knows." Pliny says, "Neither soul nor body has any more sense after death, than before it was born." Cicero begins his discourse on the subject with a profession that he intended to deliver nothing as fixed and certain, but only as probable, and as having some likelihood of truth. And, having mentioned the different sentiments of philosophers, he concludes, - "Which of these opinions is true, some god must tell us; which is most like to truth, is a great question."
See Whitby, "in loc." Such doubts existed in regard to the immortality of the soul; but of the resurrection and future life of the body, they had no conception whatever; compare the notes at Act 17:32. With what propriety, then, may it be said that these doctrines were brought to light through the gospel! Man would never have known them if it had not been for Revelation. The word "life," here, refers undoubtedly to life in the future world. The question was, whether man would live at all; and that question has been determined by the gospel. The word "immortality" means, properly, "incorruption, incapacity of decay;" and may be applied either to the body or the soul. See it explained in the notes at Co1 15:42. It is used in reference to the body, in Co1 15:42, Co1 15:53-54; in Rom 2:7, it is applied to the future state of rewards, without special reference to the body or soul. Here it seems to refer to the future state as that in which there will be no corruption or decay.
Many suppose that the phrase "life and immortality," here, is used by hendiadys (two things for one), as meaning immortal or incorruptible life. The gospel thus has truths not found in any other system, and contains what man never would have discovered of himself. As fair a trial had been made among the philosophers of Greece and Rome as could be made, to determine whether the unaided powers of the human mind could arrive at these great truths; and their most distinguished philosophers confessed that they could arrive at no certainty on the subject. In this state of things, the gospel comes and Rev_eals truths worthy of all acceptation; sheds light where man had desired it; solves the great problems which had for ages perplexed the human mind, and discloses to man all that he could wish - that not only the soul will live for ever, but that the body will be raised from the grave, and that the entire man will become immortal. How strange it is that men will not embrace the gospel! Socrates and Cicero would have hailed its light, and welcomed its truths, as those which their whole nature panted to know.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: now: Isa 25:7, Isa 60:2, Isa 60:3; Luk 2:31, Luk 2:32; Rom 16:26; Eph 1:9; Col 1:26, Col 1:27; Tit 1:3, Tit 2:11; Pe1 1:20, Pe1 1:21; Jo1 1:2
our: Isa 43:3, Isa 45:15, Isa 45:21; Luk 2:11; Joh 4:42; Act 5:31, Act 13:23; Tit 1:4, Tit 2:13; Tit 3:4; Pe2 1:1, Pe2 1:11, Pe2 2:20, Pe2 3:2, Pe2 3:18; Jo1 4:14
who: Isa 25:8; Hos 13:14; Joh 11:25, Joh 11:26; Co1 15:54, Co1 15:55; Heb 2:14, Heb 2:15; Rev 20:14
abolished: Luk 13:7; Rom 3:31, Rom 6:6; Gal 5:4 *Gr.
and hath: Ti2 1:1; Joh 5:24-29, Joh 5:40, Joh 14:6, Joh 20:31; Rom 2:7, Rom 5:17, Rom 5:18; Co1 15:53; Co2 5:4; Pe2 1:3; Jo1 1:2; Rev 2:7, Rev 22:1, Rev 22:2, Rev 22:14, Rev 22:17; Luk 11:36; Joh 1:9; Co1 4:5; Eph 1:18; Heb 10:32; Rev 18:1 *Gr.
Geneva 1599
But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to (k) light through the gospel:
(k) Has caused life and immortality to appear.
John Gill
But is now made manifest by the appearing of our Saviour Jesus Christ,.... The grace according to which the elect of God are saved and called; though it was given to them in Christ, before the world was, yet lay hid in the heart of God; in his thoughts, council and covenant; and in Jesus Christ; and in the types, shadows, sacrifices, prophecies, and promises of the Old Testament; but is now made manifest in the clearness, freeness, and abundance of it by the appearance of Christ, as a Saviour in human nature; who is come full of grace and truth, and through whom there is a plentiful exhibition of it to the sons of men:
who hath abolished death; the law of sin and death, which is the cause of death; and has destroyed him which has the power of it, the devil; he has abolished corporeal death with regard to his people, as a penal evil, he has took away its sting, and removed its curse, and made it a blessing to them; and he has utterly, with respect to them, abolished the second death, so as that it shall have no power over them, or they ever be hurt by it; all which he did by dying, and rising again: for though he died, yet he continued not under the power of death; but rose again and triumphed over it, as having got the victory of it; and the keys of it are in his hand:
and hath brought life and immortality to light through the Gospel. Christ was the first that rose again from the dead to an immortal life; the path of life was first shown to him, and brought to light by him; and though the doctrine of the resurrection of the dead was known by the Old Testament saints, yet not so clearly as it is now revealed in the Gospel; and in which is so fully attested the resurrection of Christ, and of many of the saints with him, as well as the general resurrection at the last day: and besides, eternal life, which is the free gift of God, lay hid in his purpose, promise, and covenant, and in his Son Jesus Christ, into whose hands it was put; and which he has brought to light in a more clear manner than ever it was before; by his appearance in human nature, by his personal ministry, by his death and resurrection from the dead, and through the Gospel, as preached by his ministers; which gives an account of the nature of it, shows the way unto it, and points out and describes the persons that shall enjoy it.
John Wesley
By the appearing of our Saviour - This implies his whole abode upon earth. Who hath abolished death - Taken away its sting, and turned it into a blessing. And hath brought life and immortality to light - Hath clearly revealed by the gospel that immortal life which he hath purchased for us.
Robert Jamieson, A. R. Fausset and David Brown
But . . . now . . . manifest--in contrast to its concealment heretofore in the eternal purpose of God "before the world began" (Ti2 1:9; Col 1:16; Tit 1:2-3).
appearing--the visible manifestation in the flesh.
abolished death--Greek, "taken away the power from death" [TITTMANN]. The Greek article before "death" implies that Christ abolished death, not only in some particular instance, but in its very essence, being, and idea, as well as in all its aspects and consequences (Jn 11:26; Rom 8:2, Rom 8:38; 1Cor 15:26, 1Cor 15:55; Heb 2:14). The carrying out of the abolition of death into full effect is to be at the resurrection (Rev_ 20:14). The death of the body meanwhile is but temporary, and is made no account of by Christ and the apostles.
brought . . . to light--making visible by the Gospel what was before hidden in God's purpose.
life--of the Spirit, acting first on the soul here, about to act on the body also at the resurrection.
immortality--Greek, "incorruptibility" of the new life, not merely of the risen body [ALFORD], (Rom 8:11).
through--by means of the Gospel, which brings to light the life and immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over death through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favorable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest idea of the resurrection of the body (Acts 17:18, Acts 17:32). If Christ were not "the life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (Rev_ 1:18), we could never break through the bars of death or gates of hell [BISHOP PEARSON].
1:111:11: որոյ եդայ ես քարո՛զ եւ առաքեալ՝ եւ վարդապետ հեթանոսաց[4970]։ [4970] Ոմանք. Յորոյ եղէ ես սպասաւոր եւ առաքեալ։
11 Աւետարան, որին քարոզիչ կարգուեցի ես եւ առաքեալ ու վարդապետ հեթանոսների[16]:[16] 16. Յուն. լաւ բն. չունեն հեթանոսների բառը:
11 Որուն ես քարոզիչ ու առաքեալ կարգուեցայ ու հեթանոսներուն՝ վարդապետ։
որոյ եդայ ես քարոզ եւ առաքեալ եւ վարդապետ հեթանոսաց:

1:11: որոյ եդայ ես քարո՛զ եւ առաքեալ՝ եւ վարդապետ հեթանոսաց[4970]։
[4970] Ոմանք. Յորոյ եղէ ես սպասաւոր եւ առաքեալ։
11 Աւետարան, որին քարոզիչ կարգուեցի ես եւ առաքեալ ու վարդապետ հեթանոսների[16]:
[16] 16. Յուն. լաւ բն. չունեն հեթանոսների բառը:
11 Որուն ես քարոզիչ ու առաքեալ կարգուեցայ ու հեթանոսներուն՝ վարդապետ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: для которого я поставлен проповедником и Апостолом и учителем язычников.
1:11  εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος.
1:11. εἰς (into) ὃ (to-which) ἐτέθην (I-was-placed,"ἐγὼ (I,"κῆρυξ (a-herald) καὶ (and) ἀπόστολος (a-setee-off) καὶ (and) διδάσκαλος. (a-teaching-speaker)
1:11. in quo positus sum ego praedicator et apostolus et magister gentiumWherein I am appointed a preacher and an apostle and teacher of the Gentiles.
11. whereunto I was appointed a preacher, and an apostle, and a teacher.
1:11. Of this Gospel, I have been appointed a preacher, and an Apostle, and a teacher of the Gentiles.
Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles:

11: для которого я поставлен проповедником и Апостолом и учителем язычников.
1:11  εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος.
1:11. in quo positus sum ego praedicator et apostolus et magister gentium
Wherein I am appointed a preacher and an apostle and teacher of the Gentiles.
1:11. Of this Gospel, I have been appointed a preacher, and an Apostle, and a teacher of the Gentiles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ 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
11-12: Указывая Тимофею в пример самого себя как твердого проповедника Евангелия, апостол говорит, что "залог его" (paraqhkhn mou) уже хранится у Бога на небе. Этим он выражает свою уверенность в ожидающей его на небе награде: награда эта уже составляет как бы собственность апостола (ср. 1Тим. VI:18; Мф. V:12; XIX:21).
Adam Clarke: Commentary on the Bible - 1831
1:11: Whereunto I am appointed a preacher - Κηρυξ, a herald. See the notes at Mat 3:17.
And an apostle - Sent immediately from God to man.
A teacher - One whose business it is to instruct men, and particularly the Gentiles, to whom he was especially sent; to proclaim the doctrines of eternal life, the resurrection and final incorruptibility of the human body; and, in a word, the salvation both of the body and soul of man by Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
1:11: Whereunto I am appointed a preacher - That is, I am appointed to make these truths known; see the notes at Eph 3:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Act 9:15; Eph 3:7, Eph 3:8; Ti1 1:7, Ti1 2:7
Geneva 1599
(5) Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
(5) That is, the Gospel which the apostle preached.
John Gill
Whereunto I am appointed a preacher,.... Both from eternity, in the counsel and purpose of God, Acts 9:15 and in time, by the church at Antioch, and the prophets in it, according to the express order of the Holy Ghost, Acts 13:2. And if ever there was a preacher of the Gospel, Paul was one; he preached purely, powerfully, publicly, constantly, boldly, and with all faithfulness and integrity:
and an apostle; that is, of the Gentiles, as follows, and as he elsewhere styles himself, Rom 11:13 for it does not run so smooth and easy to connect this with the word Gospel. In Ti2 1:1, he is called the apostle of Jesus Christ, because he was sent by him; and here the apostle of the Gentiles, because, he was sent to them; and this by the same appointment, by which he became a preacher:
and a teacher of the Gentiles; though all the apostles, by their commission, were sent to teach all nations, or the Gentiles in the several parts of the world, as well as Jews; yet the apostle was eminently a teacher of them; his work chiefly lay among them; the Gospel of the uncircumcision, or the ministration of the Gospel to the uncircumcised Gentiles, was committed to him; and he was a teacher of them in faith and verity, as in Ti1 2:7. The Alexandrian copy only reads, "and a teacher".
Robert Jamieson, A. R. Fausset and David Brown
Whereunto--For the publication of which Gospel.
I am appointed--Greek, "I was appointed."
preacher--Greek, "herald."
teacher of the Gentiles-- (Ti1 2:7). He brings forward his own example in this verse and Ti2 1:12, as a pattern for Timothy, as a public "preacher," an "apostle," or missionary from place to place, and a "teacher" in private instructing His flock with patient perseverance.
1:121:12: Վասն որոյ եւ զայս չարչարանս կրեմ, այլ ո՛չի՛նչ ամօթ համարիմ. քանզի գիտե՛մ յո հաւատացեալն եմ. եւ հաստատեալ եմ, թէ կարօղ է զաւանդն իմ պահե՛լ յաւուրն յայն[4971]։ [4971] Բազումք. Պահել յաւրն յայն։
12 Ահա թէ ինչու այս չարչարանքներն եմ կրում, բայց ամօթ չեմ համարում, քանզի գիտեմ, թէ ո՛ւմ եմ հաւատացել եւ վստահ եմ, որ նա կարո՛ղ է իմ աւանդը պահել մինչեւ այն օրը:
12 Անոր համար այս չարչարանքներն ալ կը կրեմ. բայց ամօթ չեմ սեպեր, վասն զի գիտեմ թէ որո՛ւն եմ հաւատացեր եւ համոզուած եմ թէ իմ իրեն աւանդած բանս կրնայ պահել մինչեւ այն օրը։
Վասն որոյ եւ զայս չարչարանս կրեմ, այլ ոչինչ ամօթ համարիմ, քանզի գիտեմ յո հաւատացեալն եմ, եւ հաստատեալ եմ թէ կարող է զաւանդն իմ պահել յօրն յայն:

1:12: Վասն որոյ եւ զայս չարչարանս կրեմ, այլ ո՛չի՛նչ ամօթ համարիմ. քանզի գիտե՛մ յո հաւատացեալն եմ. եւ հաստատեալ եմ, թէ կարօղ է զաւանդն իմ պահե՛լ յաւուրն յայն[4971]։
[4971] Բազումք. Պահել յաւրն յայն։
12 Ահա թէ ինչու այս չարչարանքներն եմ կրում, բայց ամօթ չեմ համարում, քանզի գիտեմ, թէ ո՛ւմ եմ հաւատացել եւ վստահ եմ, որ նա կարո՛ղ է իմ աւանդը պահել մինչեւ այն օրը:
12 Անոր համար այս չարչարանքներն ալ կը կրեմ. բայց ամօթ չեմ սեպեր, վասն զի գիտեմ թէ որո՛ւն եմ հաւատացեր եւ համոզուած եմ թէ իմ իրեն աւանդած բանս կրնայ պահել մինչեւ այն օրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: По сей причине я и страдаю так; но не стыжусь. Ибо я знаю, в Кого уверовал, и уверен, что Он силен сохранить залог мой на оный день.
1:12  δι᾽ ἣν αἰτίαν καὶ ταῦτα πάσχω, ἀλλ᾽ οὐκ ἐπαισχύνομαι, οἶδα γὰρ ᾧ πεπίστευκα, καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι εἰς ἐκείνην τὴν ἡμέραν.
1:12. δι' (Through) ἣν (to-which) αἰτίαν (to-an-appealing-unto) καὶ (and) ταῦτα (to-the-ones-these) πάσχω, (I-experience,"ἀλλ' (other) οὐκ (not) ἐπαισχύνομαι , ( I-beshame-upon ) οἶδα (I-had-come-to-see) γὰρ (therefore) ᾧ (unto-which) πεπίστευκα, (I-had-come-to-trust-of,"καὶ (and) πέπεισμαι (I-had-come-to-be-conduced) ὅτι (to-which-a-one) δυνατός (able) ἐστιν (it-be) τὴν (to-the-one) παραθήκην (to-a-placing-beside) μου (of-me) φυλάξαι (to-have-guarded) εἰς (into) ἐκείνην (to-the-one-thither) τὴν (to-the-one) ἡμέραν. (to-a-day)
1:12. ob quam causam etiam haec patior sed non confundor scio enim cui credidi et certus sum quia potens est depositum meum servare in illum diemFor which cause, I also suffer these things: but I am not ashamed. For I know whom I have believed and I am certain that he is able to keep that which I have committed unto him, against that day.
12. For the which cause I suffer also these things: yet I am not ashamed; for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him against that day.
1:12. For this reason, I also suffer these things. But I am not confounded. For I know in whom I have believed, and I am certain that he has the power to preserve what was entrusted to me, unto that day.
For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day:

12: По сей причине я и страдаю так; но не стыжусь. Ибо я знаю, в Кого уверовал, и уверен, что Он силен сохранить залог мой на оный день.
1:12  δι᾽ ἣν αἰτίαν καὶ ταῦτα πάσχω, ἀλλ᾽ οὐκ ἐπαισχύνομαι, οἶδα γὰρ ᾧ πεπίστευκα, καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι εἰς ἐκείνην τὴν ἡμέραν.
1:12. ob quam causam etiam haec patior sed non confundor scio enim cui credidi et certus sum quia potens est depositum meum servare in illum diem
For which cause, I also suffer these things: but I am not ashamed. For I know whom I have believed and I am certain that he is able to keep that which I have committed unto him, against that day.
1:12. For this reason, I also suffer these things. But I am not confounded. For I know in whom I have believed, and I am certain that he has the power to preserve what was entrusted to me, unto that day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:12: I am not ashamed - Though I suffer for the Gospel, I am not ashamed of the Gospel; nor am I confounded in my expectation; his grace being at all times sufficient for me.
For I know whom I have believed - I am well acquainted with the goodness, mercy, and power of Christ; and know that I cannot confide in him in vain.
That which I have committed unto him - This is variously understood. Some think he means his life, which he had put, as it were, into the hands of Christ, in order that he might receive it again, in the resurrection, at the great day. Others think he means his soul. This he had also given into the hands of his faithful Creator, knowing that although wicked men might be permitted to take away his life, yet they could not destroy his soul, nor disturb its peace. Others think that he is speaking of the Gospel, which he knows will be carefully preserved by the great Head of the Church; for, though he shall be soon called to seal the truth with his blood, yet he knows that God will take care that the same truth shall be proclaimed to the world by others, whom God shall raise up for that very purpose.
Albert Barnes: Notes on the Bible - 1834
1:12: For the which cause I also suffer these things - That is, I suffer on account of my purpose to carry the gospel to the Gentiles; see the notes at Col 1:24.
Nevertheless I am not ashamed - compare the notes at Rom 1:16.
For I know whom I have believed - Margin, "trusted." The idea is, that he understood the character of that Redeemer to whom he had committed his eternal interests, and knew that he had no reason to be ashamed of confiding in him. He was able to keep all that he had intrusted to his care, and would not suffer him to be lost; see Isa 28:16.
And am persuaded that he is able to keep that which I have committed unto him - That is, the soul, with all its immortal interests. A man has nothing of higher value to intrust to another than the interests of his soul, and there is no other act of confidence like that in which he intrusts the keeping of that soul to the Son of God. Hence, learn:
(1) that religion consists in committing the soul to the care of the Lord Jesus; because:
(a) We feel that we cannot secure the soul's salvation ourselves.
(b) The soul is by nature in danger.
(c) If not saved by him, the soul will not be saved at all.
(2) that the soul is a great and invaluable treasure which is committed to him.
(a) No higher treasure can be committed to another;
(b) In connection with that the whole question of our happiness on earth and in heaven is entrusted to him, and all depends on his fidelity.
(3) it is done by the true Christian with the most entire confidence, so that the mind is at rest. The grounds of this confidence are:
(a) what is said of the mighty power of the Saviour;
(b) his promises that he will keep all who confide in him (compare the notes at Joh 10:27-29;
(c) experience - the fact that those who have trusted in him have found that he is able to keep them.
(4) this act of committing the soul, with all its interests, to the Saviour, is the true source of peace in the trials of life. This is so because:
(a) having done this, we feel that our great interests are secure. If the soul is safe, why need we be disturbed by the loss of health, or property, or other temporal comforts? Those are secondary things. A man who is shipwrecked, and who sees his son or daughter safe with him on the shore, will be little concerned that a casket of jewels fell overboard - however valuable it might be:
(b) All those trials will soon pass away, and he will be safe in heaven.
(c) These very things may further the great object - the salvation of the soul. A man's great interests may be more safe when in a prison than when in a palace; on a pallet of straw than on a bed of down; when constrained to say, "Give us this day our daily bread," than when encompassed with the wealth of Croesus.
Against that day - The day of judgment - called "that day," without anything further to designate it, because it is the great day; "the day for which all others days were made." It seems to have been so much the object of thought and conversation among the early Christians, that the apostle supposed that he would be understood by merely referring to it as "that day;" that is, the day which they were always preaching about, and talking about, and thinking about.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: the which: Ti2 1:8, Ti2 2:9, Ti2 3:10-12, Ti2 4:16, Ti2 4:17; Act 9:16, Act 13:46, Act 13:50, Act 14:5, Act 14:6, Act 21:27-31; Act 22:21-24; Eph 3:1-8; Th1 2:16
I am: Ti2 1:8; Psa 25:2; Isa 50:7, Isa 54:4; Act 21:13; Rom 1:16, Rom 5:4, Rom 5:5, Rom 9:33; Phi 1:20; Heb 12:2; Pe1 4:16
for I: Psa 9:10, Psa 56:9; Phi 3:8, Phi 3:10; Pe1 4:19
believed: or, trusted, Isa 12:2; Nah 1:7; Mat 12:21; Rom 15:12, Rom 15:13; Eph 1:12, Eph 1:13; Pe1 1:20, Pe1 1:21
am persuaded: Ti2 1:5
he is: Joh 10:28-30; Phi 3:21; Heb 2:18, Heb 7:25
keep: Joh 6:39, Joh 6:40, Joh 6:44, Joh 17:11, Joh 17:12, Joh 17:15; Ti1 6:20; Pe1 1:5; Jde 1:24
which I: Psa 31:5; Luk 23:46; Act 7:59; Pe1 4:19
against: Ti2 1:18, Ti2 4:8; Mat 7:22, Mat 24:36; Luk 10:12; Th1 5:4
Geneva 1599
(6) For the which cause I also suffer these things: (7) nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
(6) He confirms his apostleship by a strange argument, that is, because the world could not abide it, and therefore it persecuted him that preached it. (7) By setting his own example before us, he shows us how it may be, that we will not be ashamed of the cross of Christ, that is, if we are sure that God both can and will keep the salvation which he has as it were laid up in store by himself for us against that day.
John Gill
For the which cause I also suffer these things,.... The present imprisonment and bonds in which he now was; these, with all the indignities, reproaches, distresses, and persecutions, came upon him, for the sake of his being a preacher of the Gospel; and particularly for his being a teacher of the Gentiles: the Jews hated him, and persecuted him, because he preached the Gospel, and the more because he preached it to the Gentiles, that they might be saved; and the unbelieving Gentiles were stirred up against him, for introducing a new religion among them, to the destruction of their idolatry and superstition; and the sufferings which he endured were many; and he was appointed to them, as well as to the Gospel, which he preached.
Nevertheless I am not ashamed; neither of the Gospel, and the truths and ordinances of it, for which he suffered; but he continued to own and confess it constantly, and to preach it boldly; none of these things moved him from it: nor of the sufferings he endured, for the sake of it; since they were not for murder, or theft, or sedition, or any enormity whatever, but in a good cause; wherefore he was so far from being ashamed of them, that he took pleasure in them, and gloried of them. Nor was he ashamed of Christ, whose Gospel he preached, and for whom he suffered; nor of his faith and hope in him. For it follows,
for I know whom I have believed. A spiritual knowledge of Christ is necessary to faith in him: an unknown Christ cannot be the object of faith, though an unseen Christ, as to bodily sight, may be, and is. Knowledge and faith go together: they that truly know Christ, believe in him, and the more they know him, the more strongly do they believe in him: such who spiritually and savingly know Christ, have seen the glories of his person, and the fulness of his grace; and they approve of him, as their Saviour, being every way suitable to them, and disapprove of all others; they love him above all others, and with all their hearts; and they put their trust in him, and trust him with all they have; and they know whom they trust, what an able, willing, suitable, and complete Saviour he is. This knowledge which they have of him, is not from themselves, but from the Father, who reveals him to them, and in them; and from himself, who gives them an understanding that they may know him; and from the spirit of wisdom and revelation in the knowledge of him: and be it more or less, it is practical, and leads to the discharge of duty, from a principle of love to Christ; and is of a soul humbling nature, and appropriates Christ to a man's self; and has always some degree of certainty in it; and though it is imperfect, it is progressive; and the least measure of it is saving, and has eternal life connected with it: and that faith which accompanies it, and terminates on the object known, is the grace, by which a man sees Christ in the riches of his grace; goes to him in a sense of need of him; lays hold upon him as a Saviour; receives and embraces him; commits its all unto him; trusts him with all; leans and lives upon him, and walks on in him till it receives the end of faith, even eternal salvation.
And I am persuaded that he is able to keep that which I have committed unto him against that day. By that which he had committed to him is meant, not the great treasure of his labours and sufferings for Christ, as if he had deposited these in Christ's hands, in order to be brought forth at the great day of account to his advantage; for though his labours and sufferings were many, yet he always ascribed the strength by which he endured them to the grace of God; and he knew they were not worthy to be compared, nor made mention of, with the glory that was to be revealed in him. Rather this may be understood of the souls of those he had been instrumental in the converting of, whom he had commended to Christ, hoping to meet them as his joy and crown of rejoicing another day; though it seems best of all to interpret it either of his natural life, the care of which he had committed to Christ, and which he knew he was able to preserve, and would preserve for usefulness until the day appointed for his death; or rather his precious and immortal soul, and the eternal welfare and salvation of it: and the act of committing it to Christ, designs his giving himself to him, leaving himself with him, trusting in him for eternal life and salvation, believing he was able to save him to the uttermost; even unto the day of death, when he hoped to be with him, which is far better than to be in this world; and unto the day of the resurrection, when both soul and body will be glorified with him; and to the day of judgment, when the crown of righteousness will be received from his hands. And what might induce the apostle, and so any other believer, to conclude the ability of Christ to keep the souls of those that are committed to him, are, his proper deity, he having all the fulness of the Godhead, or the perfections of deity dwelling in him; his being the Creator and upholder of all things; his having accomplished the great work of redemption and salvation, by his own arm; his mediatorial fulness of grace and power; and his being trusted by his Father with all the persons, grace, and glory of the elect, to whom he has been faithful. And now the consideration of all this, as it was a support to the apostle, under all his afflictions, and sufferings for the Gospel, and in a view of death itself, so it may be, as it often has been, a relief to believers, under all the sorrows of this life, and in a prospect of death and eternity. Philo the Jew (b) speaks in like manner as the apostle here of , "the depositum of the soul": though he knew not where to commit it for safety, as the apostle did, and every true believer does.
(b) Quis rer. Divin. Haeres. p. 498, 499.
John Wesley
That which I have committed to him - My soul. Until that day - Of his final appearing.
Robert Jamieson, A. R. Fausset and David Brown
For the which cause--For the Gospel cause of which I was appointed a preacher (Ti2 1:10-11).
I also suffer--besides my active work as a missionary. ELLICOTT translates, "I suffer even these things"; the sufferings attendant on my being a prisoner (Ti2 1:8, Ti2 1:15).
I am not ashamed--neither be thou (Ti2 1:8).
for--Confidence as to the future drives away shame [BENGEL].
I know--though the world knows Him not (Jn 10:14; Jn 17:25).
whom--I know what a faithful, promise-keeping God He is (Ti2 2:13). It is not, I know how I have believed, but, I know WHOM I have believed; a feeble faith may clasp a strong Saviour.
believed--rather, "trusted"; carrying out the metaphor of a depositor depositing his pledge with one whom he trusts.
am persuaded-- (Rom 8:38).
he is able--in spite of so many foes around me.
that which I have committed unto him--Greek, "my deposit"; the body, soul, and spirit, which I have deposited in God's safe keeping (Th1 5:23; 1Pet 4:19). So Christ Himself in dying (Lk 23:46). "God deposits with us His word; we deposit with God our spirit" [GROTIUS]. There is one deposit (His revelation) committed by God to us, which we ought to keep (Ti2 1:13-14) and transmit to others (Ti2 2:2); there is another committed by God to us, which we should commit to His keeping, namely, ourselves and our heavenly portion.
that day--the day of His appearing (Ti2 1:18; Ti2 4:8).
1:131:13: Ունիցի՛ս օրինակ ողջմտութեան բանիցն զորս յինէն լուար, հաւատո՛վք եւ սիրով որ ՚ի Քրիստոս Յիսուս[4972]։ [4972] Ոմանք. Եւ սիրով ՚ի Քրիստոս Յիսուս։
13 Որպէս օրինակ ունեցիր այն ողջամիտ խօսքերը, որոնք ինձնից լսեցիր՝ այն հաւատով եւ սիրով, որ ունեն Քրիստոս Յիսուսին միանալով հաւատացողները:
13 Ամո՛ւր բռնէ այն ողջամիտ խօսքերուն օրինակը որոնք ինձմէ լսեցիր, հաւատքով ու սիրով՝ որ Քրիստոս Յիսուսով է։
Ունիցիս օրինակ ողջմտութեան բանիցն զորս յինէն լուար, հաւատովք եւ սիրով որ ի Քրիստոս Յիսուս:

1:13: Ունիցի՛ս օրինակ ողջմտութեան բանիցն զորս յինէն լուար, հաւատո՛վք եւ սիրով որ ՚ի Քրիստոս Յիսուս[4972]։
[4972] Ոմանք. Եւ սիրով ՚ի Քրիստոս Յիսուս։
13 Որպէս օրինակ ունեցիր այն ողջամիտ խօսքերը, որոնք ինձնից լսեցիր՝ այն հաւատով եւ սիրով, որ ունեն Քրիստոս Յիսուսին միանալով հաւատացողները:
13 Ամո՛ւր բռնէ այն ողջամիտ խօսքերուն օրինակը որոնք ինձմէ լսեցիր, հաւատքով ու սիրով՝ որ Քրիստոս Յիսուսով է։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: Держись образца здравого учения, которое ты слышал от меня, с верою и любовью во Христе Иисусе.
1:13  ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ᾽ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν χριστῶ ἰησοῦ·
1:13. ὑποτύπωσιν (To-an-en-impressioning-under) ἔχε (thou-should-hold) ὑγιαινόντων ( of-healthing ) λόγων (of-forthees) ὧν ( of-which ) παρ' (beside) ἐμοῦ (of-ME) ἤκουσας (thou-heard) ἐν (in) πίστει (unto-a-trust) καὶ (and) ἀγάπῃ (unto-an-excessing-off) τῇ (unto-the-one) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ: (unto-an-Iesous)
1:13. formam habe sanorum verborum quae a me audisti in fide et dilectione in Christo IesuHold the form of sound words which thou hast heard of me: in faith and in the love which is in Christ Jesus.
13. Hold the pattern of sound words which thou hast heard from me, in faith and love which is in Christ Jesus.
1:13. Hold to the kind of sound words that you have heard from me in the faith and love which is in Christ Jesus.
Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus:

13: Держись образца здравого учения, которое ты слышал от меня, с верою и любовью во Христе Иисусе.
1:13  ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ᾽ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν χριστῶ ἰησοῦ·
1:13. formam habe sanorum verborum quae a me audisti in fide et dilectione in Christo Iesu
Hold the form of sound words which thou hast heard of me: in faith and in the love which is in Christ Jesus.
1:13. Hold to the kind of sound words that you have heard from me in the faith and love which is in Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
13-14: Можно перевести: "как общий очерк здравых слов храни тот очерк, какой ты принял от меня, пребывая в вере во Христа - как в Спасителя - и в любви к Нему" (вера и любовь ко Христу не позволят Тимофею уклониться от здравого учения и тем огорчить Христа).

Храни добрый залог, т. е. это самое здравое учение.

Духом Святым, т. е. возгревая в себе благодатные дарования Святого Духа, какие есть в Тимофее, как и во всяком добром христианине. При таком горении духовном Тимофей вне опасности утратить драгоценные сокровища здравых слов.
Adam Clarke: Commentary on the Bible - 1831
1:13: Hold fast the form of sound words - The word ὑποτυπωσις signifies the sketch, plan, or outline of a building, picture, etc.; and here refers to the plan of salvation which the apostle had taught Timothy. No man was left to invent a religion for his own use, and after his own mind. God alone knows that with which God can be pleased. If God did not give a revelation of himself, the inventions of man, in religious things, would be endless error, involving itself in contortions of unlimited confusion. God gives, in his mercy to man, a form of sound words or doctrines; a perfect plan and sketch of the original building; fair and well defined outlines of every thing which concerns the present and eternal welfare of man, and his own glory.
In faith and love - Faith credits the Divine doctrines. Love reduces them all to practice. Faith lays hold on Jesus Christ, and obtains that love by which every precept is cheerfully and effectually obeyed.
Albert Barnes: Notes on the Bible - 1834
1:13: Hold fast the form of sound words; - see the notes at Ti1 1:3. On the Greek word here rendered "form," see the notes at Ti1 1:16, where it is rendered pattern. The word means a form, sketch, or imperfect delineation - an outline. Grotius says that it here means "an exemplar, but an exemplar fixed in the mind - an idea." Calvin says that the command is that he should adhere to the doctrine which he had learned, not only in its substance, but in its form. Dr. Tillotson explains this as meaning the profession of faith which was made by Christians at baptism. There seems to be an allusion to some summary or outline of truth which Paul had given to Timothy, though there is no evidence that it was written. Indeed, there is every presumption that, if it refers to such a summary, it was not committed to writing. If it had been, it would have been regarded as inspired, and would have taken its place in the canon of Scripture. It may be presumed that almost none of the sacred writings would have been more sacredly preserved than such a condensed summary of Christian truth. But there is no improbability in supposing that Paul, either at his ordination, or on some other occasion, may have stated the outlines of the Christian religion to Timothy, that he might have a clear and connected view of the subject. The passage, therefore, may be used as an argument for the propriety of some brief summary of doctrine as a matter of convenience, though not as having binding authority on the consciences of others. "Of sound words;" compare the notes at Ti1 6:3. The Greek is the same in both places.
Which thou hast heard of me - This proves that he does not refer to a written creed, since what he refers to was something which he had heard.
In faith and love which is in Christ Jesus - Hold these truths with sincere faith in the Lord Jesus, and with that love which is the best evidence of attachment to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Hold: Ti2 1:14, Ti2 3:14; Pro 3:18, Pro 3:21, Pro 4:4-8, Pro 4:13, Pro 23:23; Phi 1:27; Th1 5:21; Tit 1:9; Heb 3:6, Heb 4:14, Heb 10:23; Jde 1:3; Rev 2:25, Rev 3:3, Rev 3:11
the form: Pro 8:14; Rom 2:20, Rom 6:17; Ti1 1:10, Ti1 6:3; Tit 2:1, Tit 2:8
which: Ti2 2:2; Phi 4:9
in faith: Col 1:4; Ti1 1:14
Geneva 1599
(8) Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.
(8) He shows in what he ought to be most constant, that is, both in the doctrine itself, the essential parts of which are faith and charity, and next in the manner of teaching it, a living pattern and shape of which Timothy knew in the apostle.
John Gill
Hold fast the form of sound words,.... By "words" are meant, not mere words, but doctrines; for the servants of the Lord should not strive about words, to no profit, or be too tenacious of them. Indeed when words have long obtained, and have been very useful to convey just ideas of truth to the mind, they are not to be easily parted with, though they are not syllabically expressed in Scripture, unless other and better words can be substituted in their room; and especially they are to be tenaciously abode by, when the apparent design by dropping or changing them is to set aside the truths signified by them; such as trinity, unity, essence, person, imputed righteousness, satisfaction, &c. But here words design doctrines, the words of faith and good doctrine, the wholesome words of our Lord Jesus Christ; and which are said to be "sound", in opposition to the words and doctrines of false teachers, which are corrupt and unsound, and are pernicious, and eat as do a canker; and because they are so in themselves; they are not only sweet and pleasant, but salutary and nourishing; they are milk for babes, and meat for strong men; they are food for faith, and nourish up to eternal life. The "form" of them either intends the manner of teaching them, which should be it, apt and acceptable words, plain and easy to be understood, and not with the enticing words of men's wisdom; or a brief summary, a compendium of Gospel truth. It was usual with both Jews and Christians to reduce the principles of their religion into a narrow compass, into a short form or breviary. The Jew had his "form of knowledge, and of the truth in the law", Rom 2:20, which was a rule to himself, and an instruction to others; and such a form, or Jewish creed, may be seen in Heb 6:1. The Apostle Paul gives a summary of the Gospel, which he preached, and which he reduces to two heads; repentance towards God, and faith towards our Lord Jesus Christ, Acts 20:20 and an excellent compendium and abridgment of the Gospel, and a glorious form of sound words, we have in Rom 8:29 and such an one Timothy had heard and received from the apostle, as a "pattern" for him hereafter to preach by, as this word signifies; and as it is rendered in Ti1 1:16. There seems to be an allusion to painters, who first make their outlines, and take a rough draught before they lay on their colours and beautiful strokes; and which rough draught and first lines are the rule and pattern of their after work; and which they never exceed, but keep within the compass of: so there is a set of Gospel truths, which may be called the analogy or proportion of faith, which are a rule and pattern, as for hearers to judge by, so for ministers to preach according to, Ti1 6:3 And such a form or pattern was the apostle's doctrine to Timothy, and which he full well knew: and this form includes the doctrines concerning the trinity of persons in the Godhead, Father, Son, and Spirit, and the proper deity and distinct personality of each of them; concerning the everlasting love of the three Persons to the elect, the covenant of grace, and the transactions in it relating to them; their personal and eternal election in Christ, and his suretyship engagements for them; the state and condition of men by the fall, and through, sin, as that Adam's sin is imputed to all his posterity, and a corrupt nature propagated from him, and that man is altogether impure, and entirely impotent all that is spiritually good; as also such doctrines as concern particular redemption by Christ, satisfaction for sin by his sacrifice, free and full pardon by his blood, and justification by his imputed righteousness: regeneration and sanctification by the powerful and efficacious grace of the Spirit of God; and the final perseverance of the saints to eternal glory, as the free gift of God. And this is a form never to departed from, but to be held fast, as Timothy is exhorted; which supposes that he had it, as he had, not only in his head, but in his heart; and that there was danger of dropping it through the temptations that surrounded him, the reproach and persecution the Gospel lay under, and through the sleight of false teachers, who lay in wait to deceive, and to take every opportunity of wringing it out of his hands; and therefore it became him, as he had it, not only to hold it forth, and publish it, but to hold it fast, in opposition to any wavering about it, or cowardice in it, or departure from it in any degree. And the argument to hold it fast follows,
which thou hast heard of me; both in private conversation, and in the public ministry of the word; and which the apostle had not from men, but by the revelation of Christ; and therefore was to be depended upon, and to be abode by, or held fast, in the manner next directed to:
in faith and love which is in Christ Jesus; in the exercise of faith, and from a principle of love; which two graces always go together, and have Christ, as here, for their object: though this clause, may be connected with the word "heard", and the sense be, either that Timothy had heard Paul preach these sound doctrines with great faith and faithfulness, and with much fervency and affection to Christ, and the souls of men; or Timothy had heard them himself, and embraced and mixed them with faith, and received them in love: or it may be read in connection with "the form of sound words"; the sum of which is faith in Christ, and love to him; the Gospel is the doctrine of faith; and it puts men on discharging their duty from love to Christ.
John Wesley
The pattern of sound words - The model of pure, wholesome doctrine.
Robert Jamieson, A. R. Fausset and David Brown
Hold fast the form--rather as Greek, "Have (that is, keep) a pattern of sound (Greek, 'healthy') words which thou hast heard from me, in faith and love." "Keep" suits the reference to a deposit in the context. The secondary position of the verb in the Greek forbids our taking it so strongly as English Version, "Hold fast." The Greek for "form" is translated "pattern" in Ti1 1:16, the only other passage where it occurs. Have such a pattern drawn from my sound words, in opposition to the unsound doctrines so current at Ephesus, vividly impressed (WAHL translates it "delineation"; the verb implies "to make a lively and lasting impress") on thy mind.
in faith and love--the element IN which my sound words had place, and in which thou art to have the vivid impression of them as thy inwardly delineated pattern, moulding conformably thy outward profession. So nearly BENGEL explains, Ti1 3:9.
1:141:14: Զբարւոք աւանդն պահեսջի՛ր ՚ի ձեռն Հոգւոյն Սրբոյ ՚ի մեզ բնակելոյ[4973]։[4973] Ոմանք. Աւանդդ պահեսջիր։
14 Պահի՛ր բարի աւանդը մեր մէջ բնակուող Սուրբ Հոգու միջոցով:
14 Այն բարի աւանդը պահէ Սուրբ Հոգիին ձեռքով, որ մեր մէջ բնակած է։
Զբարւոք աւանդն պահեսջիր ի ձեռն Հոգւոյն Սրբոյ ի մեզ բնակելոյ:

1:14: Զբարւոք աւանդն պահեսջի՛ր ՚ի ձեռն Հոգւոյն Սրբոյ ՚ի մեզ բնակելոյ[4973]։
[4973] Ոմանք. Աւանդդ պահեսջիր։
14 Պահի՛ր բարի աւանդը մեր մէջ բնակուող Սուրբ Հոգու միջոցով:
14 Այն բարի աւանդը պահէ Սուրբ Հոգիին ձեռքով, որ մեր մէջ բնակած է։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: Храни добрый залог Духом Святым, живущим в нас.
1:14  τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν.
1:14. τὴν (to-the-one) καλὴν (to-seemly) παραθήκην (to-a-placing-beside) φύλαξον (thou-should-have-guarded) διὰ (through) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) τοῦ (of-the-one) ἐνοικοῦντος (of-housing-in-unto) ἐν (in) ἡμῖν. (unto-us)
1:14. bonum depositum custodi per Spiritum Sanctum qui habitat in nobisKeep the good thing committed to thy trust by the Holy Ghost who dwelleth in us.
14. That good thing which was committed unto guard through the Holy Ghost which dwelleth in us.
1:14. Guard the good entrusted to you through the Holy Spirit, who lives within us.
That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us:

14: Храни добрый залог Духом Святым, живущим в нас.
1:14  τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν.
1:14. bonum depositum custodi per Spiritum Sanctum qui habitat in nobis
Keep the good thing committed to thy trust by the Holy Ghost who dwelleth in us.
1:14. Guard the good entrusted to you through the Holy Spirit, who lives within us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: That good thing - The everlasting Gospel, keep by the Holy Ghost; for without a continual spiritual energy man can do nothing. This indwelling Spirit will make them effectual to thy own salvation, and enable thee to preach them to the salvation of the souls of others.
Albert Barnes: Notes on the Bible - 1834
1:14: That good thing which was committed unto thee; - see the notes at Ti1 6:20. The reference here in the phrase, "that good thing committed to thee," is to the sound Christian doctrine with which he had been intrusted, and which he was required to transmit to others.
Keep by the Holy Ghost - By the aid of the Holy Spirit. One of the best methods of preserving the knowledge and the love of truth is to cherish the influences of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: good: Ti2 2:2; Luk 16:11; Rom 3:2; Co1 9:17; Co2 5:19, Co2 5:20; Gal 2:7; Col 4:11; Ti1 1:11, Ti1 6:20
by the: Rom 8:13; Eph 5:18; Th1 5:19; Pe1 1:22
which dwelleth: Joh 14:17; Rom 8:11; Co1 3:16, Co1 6:19; Co2 5:16; Eph 2:22
Geneva 1599
(9) That good thing which was committed unto thee keep (10) by the Holy Ghost which dwelleth in us.
(9) An amplification, taken from the dignity of so great a benefit committed to the ministers.
(10) The taking away of an objection. It is a hard thing to do it, but the Spirit of God is mighty, who has inwardly endued us with his power.
John Gill
That good thing which was committed to thee,.... By which he means either his ministerial work and office, which is a good work, the dispensation of which was committed to him, and which it became him so to observe, as that the ministry might not be blamed; or else the good and excellent gifts of the Spirit, which qualified him for the discharge of that work, and which were not to be neglected, but to be stirred up, exercised, and improved, lest they should be lost, or took away; or rather the Gospel, which was committed to his trust, to preach: and this may be called a good thing, from the author of it, who is good, whence it is named the Gospel of God, and the Gospel of Christ; and from the matter of it, it consists of good things come by Christ, the High priest, and which it publishes, such as peace, pardon, righteousness, and eternal salvation by him; and from the end and use of it, it being both for the glory of God, the magnifying the riches of his grace, and the exaltation of Christ; and also is the power of God in regeneration and sanctification unto salvation to everyone that believes. And it being said to be "committed to" Timothy, denotes the excellency of it; that it is a treasure, as indeed it is a rich one, it contains the riches of grace, even the unsearchable riches of Christ, is more valuable than thousands of gold and silver: and that it is a trust, and requires faithfulness in ministers, who are the stewards of it; and that it is to be accounted for. Wherefore great care should be had in dispensing and keeping it:
keep by the Holy Ghost. It should be kept pure and incorrupt, free from all the adulterations and mixtures of men; and safe and sound, that it be not snatched away from the churches by false teachers. And whereas the apostle knew, that neither Timothy, nor any other, were sufficient of themselves, for these things, he directs to the keeping of it by the Holy Ghost; who makes men overseers of churches, bestows gifts upon them, to fit them for their work, and leads them into all the truths of the Gospel; and under his influence and teachings, and by the assistance of his grace, are they enabled to discharge their trust, abide by the Gospel, and persevere in the ministration of it to the end.
Which dwelleth in us; in all believers, who are the temples of the Holy Ghost; and in all the churches, which are built up by him, an habitation for God; and in all the ministers of the word, to direct, instruct, support, and uphold them; and who dwells with them, and continues in them, and that for ever, Jn 14:16.
John Wesley
The good thing - This wholesome doctrine.
Robert Jamieson, A. R. Fausset and David Brown
Translate as Greek, "That goodly deposit keep through the Holy Ghost," namely, "the sound words which I have committed to thee" (Ti2 1:13; Ti2 2:2).
in us--in all believers, not merely in you and me. The indwelling Spirit enables us to keep from the robbers of the soul the deposit of His word committed to us by God.
1:151:15: Զա՛յս գիտասջիր՝ զի մեկնեցան ՚ի մէնջ ամենեքին՝ որ էին յԱսիա, որոց սակի՛ են Փիգելո՛ս եւ Հերմոգենէս[4974]։ [4974] Ոմանք. Պիգեղոս եւ Հերմո՛՛։
15 Այս բանը իմացի՛ր, որ մեզնից հեռացան բոլոր նրանք, որ Ասիայից էին, որոնց թւում են Փիգեղոսը եւ Հերմոգենէսը:
15 Գիտես թէ ինձմէ երես դարձուցին անոնք, որոնք Ասիա էին, որոնցմէ են Փիգեղոսն ու Հերմոգինէսը։
Զայս գիտասջիր զի մեկնեցան ի մէնջ ամենեքին որ էին յԱսիա, որոց սակի են Փիգեղոս եւ Հերմոգենէս:

1:15: Զա՛յս գիտասջիր՝ զի մեկնեցան ՚ի մէնջ ամենեքին՝ որ էին յԱսիա, որոց սակի՛ են Փիգելո՛ս եւ Հերմոգենէս[4974]։
[4974] Ոմանք. Պիգեղոս եւ Հերմո՛՛։
15 Այս բանը իմացի՛ր, որ մեզնից հեռացան բոլոր նրանք, որ Ասիայից էին, որոնց թւում են Փիգեղոսը եւ Հերմոգենէսը:
15 Գիտես թէ ինձմէ երես դարձուցին անոնք, որոնք Ասիա էին, որոնցմէ են Փիգեղոսն ու Հերմոգինէսը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Ты знаешь, что все Асийские оставили меня; в числе их Фигелл и Ермоген.
1:15  οἶδας τοῦτο, ὅτι ἀπεστράφησάν με πάντες οἱ ἐν τῇ ἀσίᾳ, ὧν ἐστιν φύγελος καὶ ἑρμογένης.
1:15. Οἶδας (Thou-had-come-to-see) τοῦτο (to-the-one-this) ὅτι (to-which-a-one) ἀπεστράφησάν (they-had-been-beturned-off) με (to-me) πάντες ( all ) οἱ (the-ones) ἐν (in) τῇ (unto-the-one) Ἀσίᾳ, (unto-an-Asia) ὧν ( of-which ) ἐστὶν (it-be) Φύγελος (a-Fugelos) καὶ (and) Ἑρμογένης. (a-Hermogenes)
1:15. scis hoc quod aversi sunt a me omnes qui in Asia sunt ex quibus est Phygelus et HermogenesThou knowest this, that all they who are in Asia are turned away from me: of whom are Phigellus and Hermogenes.
15. This thou knowest, that all that are in Asia turned away from me; of whom are Phygelus and Hermogenes.
1:15. Know this: that all those who are in Asia have turned away from me, among whom are Phigellus and Hermogenes.
This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes:

15: Ты знаешь, что все Асийские оставили меня; в числе их Фигелл и Ермоген.
1:15  οἶδας τοῦτο, ὅτι ἀπεστράφησάν με πάντες οἱ ἐν τῇ ἀσίᾳ, ὧν ἐστιν φύγελος καὶ ἑρμογένης.
1:15. scis hoc quod aversi sunt a me omnes qui in Asia sunt ex quibus est Phygelus et Hermogenes
Thou knowest this, that all they who are in Asia are turned away from me: of whom are Phigellus and Hermogenes.
1:15. Know this: that all those who are in Asia have turned away from me, among whom are Phigellus and Hermogenes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
15-18: Чтобы еще более побудить Тимофея к верному хранению учения, преподанного ему Павлом, апостол выражает свою скорбь, какую причинили ему все асийские (вероятнее всего, эфесские) христиане, оставив апостола беспомощным в руках врагов. Может быть, для того чтобы апостолу можно было освободиться из римских уз, требовалось заступничество влиятельных малоазийских христиан перед римскими властями. Эти христиане должны бы явиться в Рим и дать показания в пользу апостола, но они, очевидно, поспешили отстраниться от него. Даже чем-то известные Фигелл и Гермоген не помогли апостолу. Тимофей не должен подражать им. С другой стороны, апостол не может без чувства искренней благодарности вспомнить об Онисифоре, который, по преданию (Акты святой Феклы), имел дом в Иконии и принимал там Апостола Павла. Этот Онисифор нашел Апостола Павла в Риме, очевидно, уже в то время, когда апостол был заключен в настоящую темницу, когда к нему был совсем прекращен доступ для римских христиан. Здесь, чем мог, он служил апостолу. И раньше этот Онисифор, в бытность свою в Ефесе, оказал немало услуг Ефесской церкви (выражения мне в ряде кодексов не имеется), о чем лучше известно самому Тимофею, как епископу Ефесской церкви. Так как апостол желает милости Божией не самому Онисифору, а дому или семье его, а самому Онисифору просит милости у Господа "в оный день", т. е. в день страшного суда, то ясно, что Онисифора во время написания послания уже не было в живых.

Да даст ему Господь... Не без основания в этих словах видят доказательство того, что апостол Павел верил в действенное значение молитвы за умерших: высказанное им желание, раз оно обращено ко Христу, есть не что иное как молитва.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ministerial Fortitude.A. D. 66.
15 This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. 16 The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: 17 But, when he was in Rome, he sought me out very diligently, and found me. 18 The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.

Having (v. 13, 14) exhorted Timothy to hold fast,

I. He mentions the apostasy of many from the doctrine of Christ, v. 15. It seems, in the best and purest ages of the church, there were those that had embraced the Christian faith, and yet afterwards revolted from it, nay, there were many such. He does not say that they had turned away from the doctrine of Christ (though it should seem they had) but they had turned away from him, they had turned their backs upon him, and disowned him in the time of his distress. And should we wonder at it, when many turned their backs on a much better than Paul? I mean the Lord Jesus Christ, John vi. 66.

II. He mentions the constancy of one that adhered to him, namely, Onesiphorus: For he often refreshed me, and was not ashamed of my chain, v. 16. Observe, 1. What kindness Onesiphorus had shown to Paul: he refreshed him, he often refreshed him with his letters, and counsels, and comforts, and he was not ashamed of his chains. He was not ashamed of him, not withstanding the disgrace he was now under. He was kind to him not once or twice, but often; not only when he was at Ephesus among his own friends, but when Onesiphorus was at Rome; he took care to seek Paul out very diligently, and found him, v. 17. Observe, A good man will seek opportunities of doing good, and will not shun any that offer. At Ephesus he had ministered to him, and been very kind to him: Timothy knew it. 2. How Paul returns his kindness, v. 16-18. He that receives a prophet shall have a prophet's reward. He repays him with his prayers: The Lord give mercy to Onesiphorus. It is probable that Onesiphorus was now absent from home, and in company with Paul; Paul therefore prays that his house might be kept during his absence. Though the papists will have it that he was now dead; and, from Paul's praying for him that he might find mercy, they conclude the warrantableness of praying for the dead; but who told them that Onesiphorus was dead? And can it be safe to ground a doctrine and practice of such importance on a mere supposition and very great uncertainty?

III. He prays for Onesiphorus himself, as well as for his house: That he may find mercy in that day, in the day of death and of judgment, when Christ will account all the good offices done to his poor members as done to himself. Observe, 1. The day of death and judgment is an awful day, and may be emphatically called that day. 2. We need desire no more to make us happy than to find mercy of the Lord in that day, when those that have shown no mercy will have judgment without mercy. 3. The best Christians will want mercy in that day; looking for the mercy of our Lord Jesus Christ, Jude 21. 4. If you would have mercy then, you must seek for it now of the Lord. 5. It is of and from the Lord that we must have mercy; for, unless the Lord has mercy on us, in vain will be the pity and compassion of men or angels. 6. We are to seek and ask for mercy of the Lord, who is the giver and bestower of it; for the Lord Jesus Christ has satisfied justice, that mercy might be displayed. We are to come to a throne of grace, that we may obtain mercy, and find grace to help in the time of need. 7. The best thing we can seek, either for ourselves or our friends, is that the Lord will grant to them that they may find mercy of the Lord in that day, when they must pass our of time into eternity, and exchange this world for the other, and appear before the judgment-seat of Christ: the Lord then grant unto all of us that we may find mercy of the Lord in that day.
Adam Clarke: Commentary on the Bible - 1831
1:15: All they which are in Asia - It seems as if the apostle must refer to the Asiatic Christians which were then at Rome, or had been lately there. Finding the apostle in disgrace, and thinking it dangerous to own him or his cause, they neither visited him, or confessed Christianity. He cannot be speaking of any general defection of the Asiatic Churches, but of those Asiatics who had professed a particular friendship for him.
Phygellus and Hermogenes - These were two of the persons of whom he complains; but who they were, or what office they held, or whether they were any thing but private Christians who had for a time ministered to St. Paul in prison, and, when they found the state determined to destroy him, ceased to acknowledge him, we cannot tell.
Albert Barnes: Notes on the Bible - 1834
1:15: This thou knowest, that all they which are in Asia be turned away from me - That is, in that part of Asia Minor of which Ephesus was the capital. The name Asia was often given particularly to that part of Asia Minor; see the notes at Act 2:9; Act 16:6. This passage proves that Timothy was somewhere in that region when this Epistle was written to him, for otherwise he could not be supposed to Know what is here said. When Paul says that "all" were turned away from him, he must use the word in a general sense, for he immediately specifies one who had been faithful and kind to him.
Of whom are Phygellus and Hermogenes - We know nothing of these individuals but what is here mentioned. It would seem that they were prominent persons, and those from whom the apostle had a right to expect other treatment. "The ecclesiastical traditions allege that they were of the seventy disciples, and in the end became followers of Simon Magus. We imagine that this is little more than conjecture." It is a sad thing when the only record made of a man - the only evidence which we have that he ever lived at all - is, that he turned away from a friend, or forsook the paths of true religion. And yet there are many men of whom the only thing to be remembered of them is, that they lived to do wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: that: Act 16:6, Act 19:10, Act 19:27, Act 19:31, Act 20:16; Co1 16:19
be: Ti2 4:10, Ti2 4:16; Phi 2:21
Geneva 1599
(11) This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.
(11) He prevents an offence which arose by the means of certain ones that fell from God and the faith, and utters also their names that they might be known by all men. But he sets against them the singular faith of one man, that one good example alone might counterbalance and weigh down all evil examples.
John Gill
This thou knowest, that all they which are in Asia,.... Either those that followed the apostle from Asia to Rome; or who came from thence thither, upon business, and were upon the spot when the apostle was in his greatest troubles, and yet all forsook him and no man stood by him; or else the churches and ministers in Asia, that is, a great number of them; for it cannot be said of every minister and church, and of all the members of churches there, what follows,
be turned away from me; were ashamed of him, because of his chain, and despised him under his afflictions, and had him in abhorrence and contempt, and revolted from his doctrine; though the defection was very general, and the apostle appeals to Timothy for the truth of it, as a fact well known to him: "this thou knowest"; Timothy being at Ephesus, which was in Asia; and since there was so great an apostasy in the country where he was, the above exhortations were very seasonable, to hold fast the form of sound words, and keep the good thing committed to him; seeing so many were falling off from the truth of the Gospel:
of whom are Phygellus and Hermogenes: who very likely were ministers of the word, and who had shone for a while, but were now stars fallen from heaven, had erred from the faith, and were become apostates, and proved men of corrupt minds, and deceivers of the people; and it may be that these were more open and infamous than some others, or might be more known to Timothy, and therefore are particularly mentioned. They are both of them said to have been of the seventy disciples; See Gill on Lk 10:1 and afterwards followers of Simon Magus. The name of the first of these signifies a "fugitive", and such was he from the cause of Christ. Pliny (c) makes mention of a town in Asia, called Phygella, from the fugitives which built it; and the latter signifies born of Mercury; there was one of the name in Tertullian's time, against whom he wrote.
(c) Nat. Hist. l. 5. c. 29.
John Wesley
All who are in Asia - Who had attended me at Rome for a while. Are turned away from me - What, from Paul the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time, when he was on the borders of immortality. Perhaps a little measure of the same spirit might remain with him under whose picture are those affecting words, "The true effigy of Francis Xavier, apostle of the Indies, forsaken of all men, dying in a cottage."
Robert Jamieson, A. R. Fausset and David Brown
all they which are in Asia--Proconsular Asia; "all who are there now, when they were in Rome (not 'be' or 'are,' but) turned from me" then; were "ashamed of my chain," in contrast to ONESIPHORUS; did not stand with me but forsook me (Ti2 4:16). It is possible that the occasion of their turning from him was at his apprehension in Nicopolis, whither they had escorted him on his way to Rome, but from which they turned back to Asia. A hint to Timothy, now in Asia, not to be like them, but to imitate rather ONESIPHORUS, and to come to him (Ti2 4:21).
Phygellus and Hermogenes--specified perhaps, as being persons from whom such pusillanimous conduct could least be expected; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was in Asia Minor.
1:161:16: Տացէ Աստուած ողորմութիւն տանն Ոնեսիփորայ. զի բազո՛ւմ անգամ հանգոյց զիս, եւ զկապանս իմ ո՛չ ամօթ համարեցաւ.
16 Թող Աստուած ողորմած լինի Օնեսիփորոսի ընտանիքին, որովհետեւ նա ինձ շատ անգամ հանգստացրեց եւ իմ կապանքները ամօթ չհամարեց.
16 Տէրը ողորմութիւն տայ Ոնեսիփորոսին տանը, վասն զի շատ անգամ զիս հանգստացուց ու իմ շղթաս ամօթ չսեպեց
Տացէ Աստուած ողորմութիւն տանն Ոնեսիփորայ, զի բազում անգամ հանգոյց զիս, եւ զկապանս իմ ոչ ամօթ համարեցաւ:

1:16: Տացէ Աստուած ողորմութիւն տանն Ոնեսիփորայ. զի բազո՛ւմ անգամ հանգոյց զիս, եւ զկապանս իմ ո՛չ ամօթ համարեցաւ.
16 Թող Աստուած ողորմած լինի Օնեսիփորոսի ընտանիքին, որովհետեւ նա ինձ շատ անգամ հանգստացրեց եւ իմ կապանքները ամօթ չհամարեց.
16 Տէրը ողորմութիւն տայ Ոնեսիփորոսին տանը, վասն զի շատ անգամ զիս հանգստացուց ու իմ շղթաս ամօթ չսեպեց
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Да даст Господь милость дому Онисифора за то, что он многократно покоил меня и не стыдился уз моих,
1:16  δῴη ἔλεος ὁ κύριος τῶ ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη,
1:16. δῴη (It-may-have-had-given) ἔλεος (to-a-compassion,"ὁ (the-one) κύριος (Authority-belonged,"τῷ (unto-the-one) Ὀνησιφόρου (of-an-Onesiforos) οἴκῳ, (unto-a-house,"ὅτι (to-which-a-one) πολλάκις (much-oft) με (to-me) ἀνέψυξεν, (it-breathed-up,"καὶ (and) τὴν (to-the-one) ἅλυσίν (to-an-un-loosing) μου (of-me) οὐκ (not) ἐπαισχύνθη : ( it-beshamed-upon )
1:16. det misericordiam Dominus Onesifori domui quia saepe me refrigeravit et catenam meam non erubuitThe Lord give mercy to the house of Onesiphorus: because he hath often refreshed me and hath not been ashamed of my chain:
16. The Lord grant mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain;
1:16. May the Lord have mercy on the house of Onesiphorus, because he has often refreshed me, and he has not been ashamed of my chains.
The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

16: Да даст Господь милость дому Онисифора за то, что он многократно покоил меня и не стыдился уз моих,
1:16  δῴη ἔλεος ὁ κύριος τῶ ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη,
1:16. det misericordiam Dominus Onesifori domui quia saepe me refrigeravit et catenam meam non erubuit
The Lord give mercy to the house of Onesiphorus: because he hath often refreshed me and hath not been ashamed of my chain:
1:16. May the Lord have mercy on the house of Onesiphorus, because he has often refreshed me, and he has not been ashamed of my chains.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: The Lord give mercy - Onesiphorus had acknowledged him, and continued to do so; he, and his house, or family, ministered to him in prison, and were not ashamed of their imprisoned pastor, nor of the cause for which he was in disgrace and suffering. As he showed mercy to the apostle, the apostle prays the Lord to show mercy to him.
Albert Barnes: Notes on the Bible - 1834
1:16: The Lord give mercy unto the house of Onesiphorus - The family of Onesiphorus - for so the word house is often used. He was himself still living Ti2 1:18, but not improbably then absent from his home; compare the notes at Ti2 4:19. He was evidently of Asia, and is the only one who is mentioned from that region who had showed the apostle kindness in his trials. He is mentioned only in this Epistle, and nothing more is known of him. The record is entirely honorable to him, and for his family the apostle felt a warm interest on account of the kindness which he had showed to him in prison. The ecclesiastical traditions also state that he was one of the seventy disciples, and was ultimately Bishop of Corone. But there is no evidence of this. There is much force in the remark of the Editor of the Pictorial Bible, that "the pretended lists of the 70 disciples seem to have been made out on the principle of including all the names incidentally mentioned in the sacred books, and not otherwise appropriated."
For he oft refreshed me - That is, showed me kindness, and ministered to my needs.
And was not ashamed of my chain - Was not ashamed to be known as a friend of one who was a prisoner on account of religion. Paul was bound with a chain when a prisoner at Rome; Phi 1:13-14, Phi 1:16; Col 4:3, Col 4:18; Plm 1:10; see the notes at Act 28:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Lord: Ti2 1:18; Neh 5:19, Neh 13:14, Neh 13:22, Neh 13:31; Psa 18:25, Psa 37:26; Mat 5:7, Mat 10:41, Mat 10:42; Mat 25:35-40; Co2 9:12-14; Heb 6:10, Heb 10:34
the house: Ti2 4:19
refreshed: Co1 16:18; Plm 1:7, Plm 1:20
and was: Ti2 1:8
my: Act 28:20; Eph 6:20 *marg.
John Gill
The Lord give mercy to the house of Onesiphorus,.... Who seems to have been one of Asia, and of Ephesus, and is an exception from the general apostasy, or from those that turned away from the apostle; and therefore he prays that the Lord would show mercy to his family; that he would give regenerating grace and mercy to such of them as were without it, or pardoning grace and mercy, or the great mercy of eternal life and salvation by Christ; and this doubtless was a prayer in faith, upon the promises of God, and upon instances and examples, in which God has remarkably shown mercy to the families of good men, who have faithfully served him, and abode in his interest in times of trouble; thus the house of Obed Edom was blessed for the sake of the ark, that was taken care of by them; the reasons of this prayer and good wishes follow:
for he oft refreshed me; both with his Christian visits, and spiritual conversation, which to the apostle, in the heat of his affliction and persecution, were like a fan in hot weather, cooling and reviving, as the word signifies; and also by supplying him with the necessaries of life, as food and raiment, or money to purchase them with. He answered to his name, which signifies, "one that brings profit": he is said to be one of the seventy disciples; See Gill on Lk 10:1 and afterwards to be bishop of Corone:
and was not ashamed of my chain; the Syriac version adds, "with which I am bound"; in which he lay, or by which he was held, and led by a soldier; see Acts 28:16. Onesiphorus was not ashamed of the apostle, though he was bound with a chain; nor was he ashamed of the cause for which he suffered: and the apostle proposes him to Timothy, as an example worthy of imitation, in those times of defection. See Ti2 1:8.
John Wesley
The family of Onesiphorus - As well as himself. Hath often refreshed me - Both at Ephesus and Rome.
Robert Jamieson, A. R. Fausset and David Brown
The Lord give mercy--even as ONESIPHORUS had abounded in works of mercy.
the house of Onesiphorus--He himself was then absent from Ephesus, which accounts for the form of expression (Ti2 4:19). His household would hardly retain his name after the master was dead, as BENGEL supposes him to have been. Nowhere has Paul prayers for the dead, which is fatal to the theory, favored by ALFORD also, that he was dead. God blesses not only the righteous man himself, but all his household.
my chain--Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him.
1:171:17: այլ իբրեւ եկն ՚ի Հռովմ, պնդագո՛յնս խնդրեաց զիս՝ եւ եգիտ.
17 այլ, երբ Հռոմ եկաւ, եռանդագին փնտռեց ինձ ու գտաւ
17 Ու երբ Հռովմ եկաւ, շատ ջանքով փնտռեց զիս ու գտաւ։
այլ իբրեւ եկն ի Հռովմ, պնդագոյնս խնդրեաց զիս եւ եգիտ:

1:17: այլ իբրեւ եկն ՚ի Հռովմ, պնդագո՛յնս խնդրեաց զիս՝ եւ եգիտ.
17 այլ, երբ Հռոմ եկաւ, եռանդագին փնտռեց ինձ ու գտաւ
17 Ու երբ Հռովմ եկաւ, շատ ջանքով փնտռեց զիս ու գտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: но, быв в Риме, с великим тщанием искал меня и нашел.
1:17  ἀλλὰ γενόμενος ἐν ῥώμῃ σπουδαίως ἐζήτησέν με καὶ εὖρεν
1:17. ἀλλὰ (other) γενόμενος ( having-had-became ) ἐν (in) Ῥώμῃ (unto-a-Rome) σπουδαίως (unto-hasten-belonged) ἐζήτησέν (it-sought-unto) με (to-me) καὶ (and) εὗρεν:-- (it-had-found)
1:17. sed cum Romam venisset sollicite me quaesivit et invenitBut when he was come to Rome, he carefully sought me and found me.
17. but, when he was in Rome, he sought me diligently, and found me
1:17. Instead, when he had arrived in Rome, he anxiously sought me and found me.
But, when he was in Rome, he sought me out very diligently, and found:

17: но, быв в Риме, с великим тщанием искал меня и нашел.
1:17  ἀλλὰ γενόμενος ἐν ῥώμῃ σπουδαίως ἐζήτησέν με καὶ εὖρεν
1:17. sed cum Romam venisset sollicite me quaesivit et invenit
But when he was come to Rome, he carefully sought me and found me.
1:17. Instead, when he had arrived in Rome, he anxiously sought me and found me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: When he was in Rome - Onesiphorus was no doubt an Asiatic, (probably an Ephesian, see below), who had frequent business at Rome; and when he came sought out the apostle, who, it is supposed, had been confined in some close and private prison, (see the preface), so that it was with great difficulty he could find him out. This man had entertained the apostle when he was at Ephesus, and now he sought him out at Rome. Pure love feels no loads. Here was a true friend, one that sticketh closer than a brother.
Albert Barnes: Notes on the Bible - 1834
1:17: But when he was in Rome - What was the employment of Onesiphorus is not known. It may have been that he was a merchant, and had occasion to visit Rome on business. At all events, he was at pains to search out the apostle, and his attention was the more valuable because it cost him trouble to find him. It is not everyone, even among professors of religion, who in a great and splendid city would be at the trouble to search out a Christian brother, or even a minister, who was a prisoner, and endeavor to relieve his sorrows. This man, so kind to the great apostle, will be among those to whom the Saviour will say, at the final judgment, "I was in prison, and ye came unto me;" Mat 25:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: Act 28:30, Act 28:31
John Gill
But when he was in Rome,.... Upon some business or another, where the apostle was a prisoner:
he sought me out very diligently, and found me; as there might be many prisons in Rome, he went from one to another, till he found him; and was one of those to whom Christ will say hereafter, "I was in prison and ye came unto me", Mt 25:36 or the reason of his going from place to place in quest of him was this; the apostle was not in any particular place of confinement, but had a lodging where he was kept by a soldier, and which with some difficulty Onesiphorus found out: the manner of his bonds was this; he had a long chain fastened at one end to his right arm, and at the other to the left arm of the soldier that kept him, who constantly attended him in this form, wherever he went; and it is possible that in this way he might have liberty to go about and visit his friends; and this might still make it more difficult for Onesiphorus to find him.
Robert Jamieson, A. R. Fausset and David Brown
found me--in the crowded metropolis. So in turn "may he find mercy of the Lord in that day" when the whole universe shall be assembled.
1:181:18: տացէ նմա Տէր ողորմութի՛ւն գտանել ՚ի Տեառնէ յաւո՛ւրն յայնմիկ. եւ որչափ ինչ միանգամ յԵփեսոս սպա՛ս կալաւ ինձ, զայն դո՛ւ ինքնին քաջ գիտես[4975]։[4975] Ոմանք. Յաւուր յայնմիկ, եւ որ ինչ յԵփեսոս։ Ոմանք. Ինքնին իսկ քաջ գի՛՛։
18 (տայ Տէրը, որ նա ողորմութիւն գտնի Տիրոջից այն օրը). եւ թէ ինչքա՜ն ինձ ծառայութիւն մատուցեց Եփեսոսում, այդ դու ինքդ քաջ գիտես:
18 Տէրը իրեն տայ որ այն օրը Տէրոջմէն ողորմութիւն գտնէ. եւ Եփեսոսի մէջ ալ որչափ սպասաւորութիւն ըրաւ ինծի, դուն շատ աղէկ գիտես։
տացէ նմա Տէր ողորմութիւն գտանել ի Տեառնէ յաւուրն յայնմիկ.) եւ որչափ ինչ միանգամ յԵփեսոս սպաս կալաւ [1]ինձ` զայն դու ինքնին քաջ գիտես:

1:18: տացէ նմա Տէր ողորմութի՛ւն գտանել ՚ի Տեառնէ յաւո՛ւրն յայնմիկ. եւ որչափ ինչ միանգամ յԵփեսոս սպա՛ս կալաւ ինձ, զայն դո՛ւ ինքնին քաջ գիտես[4975]։
[4975] Ոմանք. Յաւուր յայնմիկ, եւ որ ինչ յԵփեսոս։ Ոմանք. Ինքնին իսկ քաջ գի՛՛։
18 (տայ Տէրը, որ նա ողորմութիւն գտնի Տիրոջից այն օրը). եւ թէ ինչքա՜ն ինձ ծառայութիւն մատուցեց Եփեսոսում, այդ դու ինքդ քաջ գիտես:
18 Տէրը իրեն տայ որ այն օրը Տէրոջմէն ողորմութիւն գտնէ. եւ Եփեսոսի մէջ ալ որչափ սպասաւորութիւն ըրաւ ինծի, դուն շատ աղէկ գիտես։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: Да даст ему Господь обрести милость у Господа в оный день; а сколько он служил мне в Ефесе, ты лучше знаешь.
1:18  _ δῴη αὐτῶ ὁ κύριος εὑρεῖν ἔλεος παρὰ κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ _ καὶ ὅσα ἐν ἐφέσῳ διηκόνησεν, βέλτιον σὺ γινώσκεις.
1:18. δῴη (it-may-have-had-given) αὐτῷ (unto-it,"ὁ (the-one) κύριος (Authority-belonged,"εὑρεῖν (to-have-had-found) ἔλεος (to-a-compassion) παρὰ (beside) κυρίου (of-Authority-belonged) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ:-- (unto-a-day) καὶ (and) ὅσα ( to-which-a-which ) ἐν (in) Ἐφέσῳ (unto-an-Efesos) διηκόνησεν, (it-raised-through-unto,"βέλτιον (better) σὺ (thou) γινώσκεις. (thou-acquaint)
1:18. det illi Dominus invenire misericordiam a Domino in illa die et quanta Ephesi ministravit melius tu nostiThe Lord grant unto him to find mercy of the Lord in that day. And in how many things he ministered unto me at Ephesus, thou very well knowest.
18. ( the Lord grant unto him to find mercy of the Lord in that day); and in how many things he ministered at Ephesus, thou knowest very well.
1:18. May the Lord grant to him to obtain mercy from the Lord in that day. And you know well in how many ways he has ministered to me at Ephesus.
The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well:

18: Да даст ему Господь обрести милость у Господа в оный день; а сколько он служил мне в Ефесе, ты лучше знаешь.
1:18  _ δῴη αὐτῶ ὁ κύριος εὑρεῖν ἔλεος παρὰ κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ _ καὶ ὅσα ἐν ἐφέσῳ διηκόνησεν, βέλτιον σὺ γινώσκεις.
1:18. det illi Dominus invenire misericordiam a Domino in illa die et quanta Ephesi ministravit melius tu nosti
The Lord grant unto him to find mercy of the Lord in that day. And in how many things he ministered unto me at Ephesus, thou very well knowest.
1:18. May the Lord grant to him to obtain mercy from the Lord in that day. And you know well in how many ways he has ministered to me at Ephesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:18: The Lord grant - that he may find mercy of the Lord - Some think that this is a prayer to God the Father to communicate grace to him, that he might find mercy in the great day at the hand of Jesus Christ the Judge. It is probably only a Hebraism for, God grant that he may here be so saved by Divine grace, that in the great day he may receive the mercy of the Lord Jesus Christ unto eternal life. See a similar form of expression, Gen 9:16; Gen 19:24; Exo 24:1, Exo 24:2.
It is impossible to read this chapter over without feeling deeply interested for this most noble and amiable of men. To what trials did God expose him! His life was a life of perils and tribulations, his labors were superabundant, and his success all but incredible. Wherever he went, he left a track of light and life behind him. To him, as the grand instrument of God, the Gentiles, the whole habitable world, owe their salvation. Yet see him, in his old age, neglected by his friends, apparently forsaken of God, and abandoned to the hands of ruthless men; in prison and in chains; triumphing over sufferings and death; perfectly unshaken, unstumbled, with the evils with which he is obliged to contend, having the fullest persuasion of the truth of the doctrines which he had preached, and the strongest and most encouraging anticipation of the glory that was about to be revealed. He felt no evil, and he feared none. Sin had lost its power, and death its sting; the grave its victory, and hell its horrors. He had the happiness which heathenism spoke of, but could not attain, because it knew not the great Source whence it must proceed. This God he knew, feared, loved, obeyed, and was happy. Who but the righteous man can sing: -
Felix, qui potuit rerum cognoscere causas;
Atque metus omnes et inexorabile fatum
Subjecit pedibus, strepitumque Acherontis avari! -
Illum non populi fasces, non purpura regum
Flexit, et infidos agitans discordia fratres; -
Non res Romanae, perituraque regna.
Virg. Georg. ii. v. 490.
No murmur is heard from his heart; he is persuaded that all things work together for good to them that love God; the miserable uncertainty of friendship, the defection of cowardly brethren, and the apostasy of once zealous professors, did not move him. As far as it is lawful, he courts death, knowing that to be absent from the body is to be present with the Lord. Glorious system of truth by which such an apostle was formed! and glorious apostle by whom this system was illustrated and confirmed! The character and conduct of St. Paul must make Christianity doubly amiable to believers and highly respectable even to its enemies.
Albert Barnes: Notes on the Bible - 1834
1:18: The Lord grant unto him that he may find mercy of the Lord in that day - The day of judgment; notes at Ti2 1:12. This proves that Onesiphorus was then alive, as Paul would not offer prayer for him if he was dead. The Papists, indeed, argue from this in favor of praying for the dead - assuminG from Ti2 4:19, that Onesiphorus was then dead. But there is no evidence of that. The passage in Ti2 4:19, would prove only that he was then absent from his family.
And in how many things he ministered unto me at Ephesus - This was the home of Onesiphorus, and his family was still there; Ti2 4:19. When Paul was at Ephesus, it would seem that Onesiphorus had showed him great kindness. His affection for him did not change when he became a prisoner. True friendship, and especially that which is based on religion, will live in all the vicissitudes of fortune, whether we are in prosperity or adversity; whether in a home of plenty, or in a prison.
This chapter is full of interest, and may suggest many interesting reflections. We see:
(1) A holy man imprisoned and about to die. He had nearly finished his course, and had the prospect of soon departing.
(2) he was forsaken by his friends, and left to bear his sorrows alone. They on whom he might have relied, had left him; and to all his outward sufferings, there was added this, one of the keenest which his Master endured before him, that his friends forsook him, and left him to bear his sorrows alone.
(3) yet his mind is calm, and his faith in the gospel is unshaken. He expresses no regret that he had embraced the gospel; no sorrow that he had been so zealous in it as to bring these calamities upon himself. That gospel he still loves, and his great solicitude is, that his young friend may never shrink from avowing it, though it may call him also to pass through scenes of persecution and sorrow.
(4) in the general apostasy, the turning away of those on whom he might have relied, it is refreshing and interesting, to find mention made of one unshaken friend; Ti2 1:16. He never swerved in his affections. He had been kind to him in former years of comparative honor, and he did not leave him now in the dark day of adversity. It is always interesting to find true friendship in this world - friendship that survives all Rev_erses, and that is willing to manifest itself when the great mass turn coldly away. There is such a thing as friendship, and there is such a thing as religion, and when they meet and mingle in the same heart, the one strengthens the other; and then neither persecution, nor poverty, nor chains, will pRev_ent our doing good to him who is in prison and is about to die; see the notes at Ti2 4:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: that he: Ti2 1:16; Kg1 17:20; Mat 25:34-40
mercy: Psa 130:3, Psa 130:4; Luk 1:72, Luk 1:78; Rom 3:23, Rom 3:24, Rom 9:15-23; Eph 2:4; Pe1 1:10
in that: Ti2 1:12; Th1 2:19
ministered: Luk 8:3; Co2 9:1; Heb 6:10
Ephesus: Ti2 4:12; Act 19:1; Co1 16:8; Ti1 1:3; Rev 2:1
John Gill
The Lord grant unto him that he may find mercy of the Lord in that day;.... In return for his diligent seeking till he found the apostle. By "mercy", he means the mercy of our Lord Jesus Christ unto eternal life; or that crown of righteousness and everlasting glory and happiness, which will be a grant from the Lord, or a free gift through Jesus Christ; the effect of pure grace and mercy, and not of merit. The apostle does not propose to requite him himself; he knew it was out of his power; but he had an interest in the Lord, and at the throne of grace; and he makes use of that in his favour, and prays the Lord that he might find mercy of him: and the meaning is either, that he prayed to God, that he might find mercy of him; or he prayed particularly to the Lord Jesus Christ to act the part of a Mediator for him with his Father, that he might enjoy eternal life through him; or he prayed to God the Father, that he would grant that he might find mercy at the hands of Jesus Christ his Son, the Judge of quick and dead, who, at the great and last day, will give the crown of righteousness to all that love him, and his appearance:
and in how many things he ministered unto me at Ephesus, thou knowest very well: or "better". Timothy being at Ephesus, of which city Onesiphorus seems to have been, and that when the apostle was there, he very freely communicated to him, as Timothy, who was with him there, knew very well: the apostle does not forget, but remembers former kindnesses, as well as takes notice of present favours, and which shows a grateful mind. The phrase, "unto me", is not in the Greek copies, though it is in the Vulgate Latin and in all the Oriental versions; wherefore the words may be understood of the things which Onesiphorus had ministered to Timothy, and to the church at Ephesus, and to the poor saints there; which Timothy was "better" acquainted with than the apostle could be, he being on the spot: and now since there were so many fallen off, and so few that remained hearty and faithful, but one Onesiphorus to all them that were in Asia; the apostle exhorts to firmness and constancy, in a dependence on the Spirit and grace of God, as follows.
Robert Jamieson, A. R. Fausset and David Brown
grant unto him--as well as "unto his house" (Ti2 1:16).
the Lord--who rewards a kindness done to His disciples as if done to Himself (Mt 25:45).
of--from the Lord; "the Lord" is emphatically put instead of "from Himself," for solemnity and emphasis (Th2 3:5).
in how many things--"how many acts of ministry he rendered."
unto me--omitted in the oldest manuscripts, so that the "ministered" may include services rendered to others as well as to Paul.
very well--rather as Greek, "Thou knowest better" (than I can tell thee, seeing that thou art more of a regular resident at Ephesus).