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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter our apostle gives Timothy many exhortations and directions, which may be of great use to other, both ministers and Christians, for whom they were designed as well as for him. I. He encourages him in his work, showing him whence he must fetch help, ver. 1. II. He must take care of a succession in the ministry, that the office might not die with him, ver. 2. III. He exhorts him to constancy and perseverance in this work, as a soldier and as a husbandman, considering what would be the end of all his sufferings, &c., ver. 3-15. IV. He must shun profane and vain babblings (ver. 16-18), for they will be pernicious and mischievous. V. He speaks of the foundation of God, which standeth sure, ver. 19-21. VI. What he is to avoid--youthful lusts, and foolish and unlearned questions; and what to do, ver. 22, to the end.
Adam Clarke: Commentary on the Bible - 1831
He exhorts Timothy to constancy, fidelity, and courage; and to acquit himself as a true soldier of Jesus Christ; and patiently expect the fruit of his labors, Ti2 2:1-7. What the apostle's doctrine was relative to Christ, Ti2 2:8. He mentions his own sufferings and consolations, Ti2 2:9-13. What Timothy is to preach, how he is to acquit himself, and what he is to shun, Ti2 2:14-16. Of Hymeneus and Philetus, and their errors, Ti2 2:17, Ti2 2:18. Of the foundation of God, and its security, Ti2 2:19. The simile of a great house and its utensils, Ti2 2:20, Ti2 2:21. Timothy is to avoid youthful lusts, and foolish and unlearned questions, Ti2 2:22, Ti2 2:23. How he is to act in reference to false teachers, Ti2 2:24-26.
Albert Barnes: Notes on the Bible - 1834
2:0: This chapter, 2 Tim. 2, is made up of various exhortations and encouragements to duty. The apostle exhorts Timothy to be strong in the Christian graces Ti2 2:1; to commit the great trust which he had received to faithful men Ti2 2:2; to endure hardships like a good soldier Ti2 2:3-7, and refers him:
(a) to the case of one who goes to war, whose great business it is to please him in whose service he is Ti2 2:4;
(b) to the case of one who strives for a crown at the games Ti2 2:5, and,
(c) to the husbandman who looks onward for the reward of his labor; Ti2 2:6.
He then, in order to encourage him to be patient in enduring the trials to which he would be exposed, refers him.
(a) to the certainty of the truth of that religion in whose cause he would suffer Ti2 2:8;
(b) to his own case, reminding him how much he had endured in that cause Ti2 2:9-10;
(c) to the fact that our sufferings here will be crowned with certain glory hereafter Ti2 2:11-12; and,
(d) to the assurance that the Lord Jesus will be faithful to all his promises to his people; Ti2 2:13.
These things the apostle then exhorts him to press upon the hearts of others, that they might not waste their time in unprofitable pursuits, but might engage in the same great and arduous struggle for securing the reward; Ti2 2:14. He then exhorts Timothy to study to perform his duties in such a way that he would not be ashamed and to avoid the unimportant strifes which were then raging; and to enforce this, he refers to a real case with which Timothy was acquainted - that of Hymeneus and Philetus, who, by unprofitable speculations, had been led to deny a fundamental doctrine of religion; Ti2 2:15-18. Yet, Paul says, he should not be discouraged because some had been led into dangerous errors. The foundation of God remained firm. Those that were truly his were known, and would not apostatize; Ti2 2:19. In illustration of this, and to show that it was to be expected that all would not honor religion, the apostle refers to a house in which there were all sorts of vessels, some to honor and some to dishonor, and says that, if any one would endeavor to free himself from all that was base and impure, he would be a vessel meet for the use of the Master; Ti2 2:20-21. To accomplish this, he gives Timothy various directions respecting his conduct. He was to flee from youthful lusts; he was to follow righteousness, faith, charity, and peace; he was to avoid foolish questions; he was to be an example of gentleness and meekness, and he was patiently to instruct those that were of a different character; Ti2 2:22-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ti2 2:1, Timothy is exhorted again to constancy and perseverance, and to do the duty of a faithful servant of the Lord in dividing the word aright, and staying profane and vain babblings; Ti2 2:17, Of Hymenaeus and Philetus; Ti2 2:19, The foundation of the Lord is sure; Ti2 2:22, He is taught whereof to beware, and what to follow after, and in what manner the servant of the Lord ought to behave himself.
Geneva 1599
Thou (1) therefore, my son, be strong in the grace that is in Christ Jesus.
(1) The conclusion of the former exhortation which has also a declaration added to it: how those who do not keep that worthy thing that is committed to them, who keep it to themselves, but rather those who do most freely communicate it with others, to the end that many may be partakers of it, without any man's loss or hindrance.
John Gill
INTRODUCTION TO 2 TIMOTHY 2
In this chapter the apostle continues his exhortations to Timothy, with respect both to his office and his conversation, and closes with the character of a minister of the Gospel. The apostle having exhorted Timothy, in the former chapter, to abide by the Gospel, notwithstanding whatsoever he might suffer for it, here points out to him that grace and strength in Christ, which he would have him have recourse unto, to enable him to discharge his duty, 2Ti 2:1 and that the Gospel might continue, he advises him to take care of a succession, and to commit the Gospel preached by him to others, whose qualifications for it are faithfulness and aptitude to teach, 2Ti 2:2 and in order to animate him to labour diligently in the Gospel, and suffer cheerfully for it, he observes to him that he was a soldier, and must endure hardships, and not indulge to the ease and pleasures of life; was a runner in a race, and therefore must strive before he received the crown; and was as an husbandman that must first labour before he partakes of the fruit: which things he would have him seriously consider; and desires that the Lord would give him understanding in them, Ti2 2:3, and then with the same view, to encourage him to suffer for the Gospel of Christ, he puts him in mind of the incarnation and resurrection of Christ, as a summary of the Gospel, and a specimen of what he had heard of him, Ti2 2:8 and instances in his own sufferings for it, the nature, use, and end of them, by way of example and imitation, Ti2 2:9, and for the same purpose mentions several useful sayings and pithy sentences, as true and, to be depended on, Ti2 2:11 which he would have Timothy put his hearers in mind of, and especially those to whom he committed the Gospel to preach; charging them, in a solemn manner, not to strive about words, which is not only unprofitable, but hurtful, Ti2 2:14 and with respect to himself, he exhorts him to diligence and study, in interpreting and explaining the word of God, that so he might be approved unto God, and not be ashamed before men, Ti2 2:15 and on the contrary, to avoid false doctrines, as being profane, empty, and mere babble; and as tending to greater impiety; and as being dangerous and threatening, like the spreading canker; of which he gives instances in Hymenaeus and Philetus, Ti2 2:16 whose error was, that the resurrection was already past; and succeeded in the spreading of it, to the subversion of the faith of some, Ti2 2:18. However, for the comfort of real believers, it is observed, that notwithstanding such errors, and the success of them, the foundation stands sure; God has a certain knowledge of his own people, and will keep them; and therefore it becomes such who either call on the name, or are called by the name of Christ, to depart from such evil doctrines, Ti2 2:19 and that such things happening in the world, and in churches, should not be thought strange, the apostle illustrates the case by a simile of a great house, which has vessels of all sorts in it, and for different uses and purposes, Ti2 2:21. Wherefore, to conclude his exhortations to Timothy, he advises him to flee those lusts which are incident to youth; to follow things that are good, and to avoid foolish and unlearned questions, which tend to strife, Ti2 2:22 which leads him on to give the character of a servant of the Lord, or a preacher of the Gospel; that he must not strive, but be gentle, patient, and meek, in instructing adversaries; for which he should have an aptness; and is encouraged to act this part, from the consideration of success under a divine blessing; namely, bringing such persons to repentance, and to own the truth, and the recovery of them out of the snare of the devil, Ti2 2:24.
Robert Jamieson, A. R. Fausset and David Brown
EXHORTATIONS; TO FAITHFULNESS AS A GOOD SOLDIER OF CHRIST; ERRORS TO BE SHUNNED; THE LORD'S SURE FOUNDATION; THE RIGHT SPIRIT FOR A SERVANT OF CHRIST. (2Ti. 2:1-26)
Thou therefore--following my example (Ti2 1:8, Ti2 1:12), and that of ONESIPHORUS (Ti2 1:16-18), and shunning that of those who forsook me (Ti2 1:15).
my son--Children ought to imitate their father.
be strong--literally, "be invested with power." Have power, and show thyself to have it; implying an abiding state of power.
in the grace--the element IN which the believer's strength has place. Compare Ti2 1:7, "God hath given us the spirit of power."
2:12:1: Այլ դու որդեա՛կ իմ զօրացի՛ր շնորհօքն՝ որ ՚ի Քրիստոս Յիսուս։
2 Եւ դու, որդեա՛կ իմ, զօրացի՛ր Քրիստոս Յիսուսի շնորհով:
2 Արդ՝ որդեա՛կս, զօրացի՛ր այն շնորհքովը որ Յիսուս Քրիստոսով է։
Այլ դու, որդեակ իմ, զօրացիր շնորհօքն որ ի Քրիստոս Յիսուս:

2:1: Այլ դու որդեա՛կ իմ զօրացի՛ր շնորհօքն՝ որ ՚ի Քրիստոս Յիսուս։
2 Եւ դու, որդեա՛կ իմ, զօրացի՛ր Քրիստոս Յիսուսի շնորհով:
2 Արդ՝ որդեա՛կս, զօրացի՛ր այն շնորհքովը որ Յիսուս Քրիստոսով է։
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2:11: Итак укрепляйся, сын мой, в благодати Христом Иисусом,
2:1  σὺ οὗν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν χριστῶ ἰησοῦ,
2:1. Σὺ (Thou) οὖν, (accordingly,"τέκνον (Producee) μου, (of-me,"ἐνδυναμοῦ (thou-should-be-en-abled-in) ἐν (in) τῇ (unto-the-one) χάριτι (unto-a-granting) τῇ (unto-the-one) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ, (unto-an-Iesous,"
2:1. tu ergo fili mi confortare in gratia quae est in Christo IesuThou therefore, my son, be strong in Christ Jesus:
1. Thou therefore, my child, be strengthened in the grace that is in Christ Jesus.
2:1. And as for you, my son, be strengthened by the grace which is in Christ Jesus,
2:1. Thou therefore, my son, be strong in the grace that is in Christ Jesus.
Thou therefore, my son, be strong in the grace that is in Christ Jesus:

1: Итак укрепляйся, сын мой, в благодати Христом Иисусом,
2:1  σὺ οὗν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν χριστῶ ἰησοῦ,
2:1. tu ergo fili mi confortare in gratia quae est in Christo Iesu
Thou therefore, my son, be strong in Christ Jesus:
2:1. And as for you, my son, be strengthened by the grace which is in Christ Jesus,
2:1. Thou therefore, my son, be strong in the grace that is in Christ Jesus.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Этот стих представляет заключение к предыдущему увещанию. Апостол убеждает Тимофея, чтобы он, в противность слабым малоазийским христианам, показал себя сильным, воспользовавшись для этого благодатью Духа Святого, предлагаемой всем людям чрез Христа (1Кор.I:4: и Тит. III:5: и cл. ; 2Тим. I:14). Не "в" благодати должен Тимофей укрепляться, а "посредством", "при помощи" (en) благодати явиться сильным для того, чтобы защищать Апостола Павла и продолжать его дело.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ministerial Fortitude.A. D. 66.
1 Thou therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 3 Thou therefore endure hardness, as a good soldier of Jesus Christ. 4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. 5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. 6 The husbandman that laboureth must be first partaker of the fruits. 7 Consider what I say; and the Lord give thee understanding in all things.

Here Paul encourages Timothy to constancy and perseverance in his work: Be strong in the grace that is in Christ Jesus, v. 1. Observe, Those who have work to do for God must stir up themselves to do it, and strengthen themselves for it. Being strong in the grace that is in Christ Jesus may be understood in opposition to the weakness of grace. Where there is the truth of grace there must be a labouring after the strength of grace. As our trials increase, we have need to grow stronger and stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger. Or it may be understood in opposition to our being strong in our own strength: "Be strong, not confiding in thy own sufficiency, but in the grace that is in Jesus Christ." Compare Eph. vi. 10, Be strong in the Lord, and in the power of his might. When Peter promised rather to die for Christ than to deny him he was strong in his own strength; had he been strong in the grace that is in Christ Jesus, he would have kept his standing better. Observe, 1. There is grace in Christ Jesus; for the law was given by Moses, but grace and truth came by Jesus Christ, John i. 17. There is grace enough in him for all of us. 2. We must be strong in this grace; not in ourselves, in our own strength, or in the grace we have already received, but in the grace that is in him, and that is the way to be strong in grace. 3. As a father exhorts his son, so does Paul exhort Timothy, with great tenderness and affection: Thou, therefore, my son, be strong, &c. Observe,

I. Timothy must count upon sufferings, even unto blood, and therefore he must train up others to succeed him in the ministry of the gospel, v. 2. He must instruct others, and train them up for the ministry, and so commit to them the things which he had heard; and he must also ordain them to the ministry, lodge the gospel as a trust in their hands, and so commit to them the things which he had heard. Two things he must have an eye to in ordaining ministers:--Their fidelity or integrity ("Commit them to faithful men, who will sincerely aim at the glory of God, the honour of Christ, the welfare of souls, and the advancement of the kingdom of the Redeemer among men"), and also their ministerial ability. They must not only be knowing themselves, but be able to teach others also, and be apt to teach. Here we have, 1. The things Timothy was to commit to others--what he had heard of the apostle among many witnesses; he must not deliver any thing besides, and what Paul delivered to him and others he had received of the Lord Jesus Christ. 2. He was to commit them as a trust, as a sacred deposit, which they were to keep, and to transmit pure and uncorrupt unto others. 3. Those to whom he was to commit these things must be faithful, that is, trusty men, and who were skilful to teach others. 4. Though men were both faithful and able to teach others, yet these things must be committed to them by Timothy, a minister, a man in office; for none must intrude themselves into the ministry, but must have these things committed to them by those already in that office.

II. He must endure hardness (v. 3): Thou therefore, &c. 1. All Christians, but especially ministers, are soldiers of Jesus Christ; they fight under his banner, in his cause, and against his enemies, for he is the captain of our salvation, Heb. ii. 10. 2. The soldiers of Jesus Christ must approve themselves good soldiers, faithful to their captain, resolute in his cause, and must not give over fighting till they are made more than conquerors, through him that loved them, Rom. viii. 37. 3. Those who would approve themselves good soldiers of Jesus Christ must endure hardness; that is, we must expect it and count upon it in this world, must endure and accustom ourselves to it, and bear it patiently when it comes, and not be moved by it from our integrity.

III. He must not entangle himself in the affairs of this world, v. 4. A soldier, when he has enlisted, leaves his calling, and all the business of it, that he may attend his captain's orders. If we have given up ourselves to be Christ's soldiers, we must sit loose to this world; and though there is no remedy, but we must employ ourselves in the affairs of this life while we are here (we have something to do here), we must not entangle ourselves with those affairs, so as by them to be diverted and drawn aside from our duty to God and the great concerns of our Christianity. Those who will war the good warfare must sit loose to this world. That we may please him who hath chosen us to be soldiers. Observe, 1. The great care of a soldier should be to please his general; so the great care of a Christian should be to please Christ, to approve ourselves to him. The way to please him who hath chosen us to be soldiers is not to entangle ourselves with the affairs of this life, but to be free from such entanglements as would hinder us in our holy warfare.

IV. He must see to it that in carrying on the spiritual warfare he went by rule, that he observed the laws of war (v. 5): If a man strive for masteries, yet is he not crowned, except he strive lawfully. We are striving for mastery, to get the mastery of our lusts and corruptions, to excel in that which is good, but we cannot expect the prize unless we observe the laws. In doing that which is good we must take care that we do it in a right manner, that our good may not be evil spoken of. Observe here, 1. A Christian is to strive for masteries; he must aim at mastering his own lusts and corruptions. 2. Yet he must strive according to the laws given to him; he must strive lawfully. 3. Those who do so shall be crowned at last, after a complete victory is obtained.

V. He must be willing to wait for a recompence (v. 6): The husbandman that laboureth must be first partaker of the fruits. Or, as it should be read, The husbandman labouring first must partake of the fruits, as appears by comparing it with Jam. v. 7. If we would be partakers of the fruits, we must labour; if we would gain the prize, we must run the race. And, further, we must first labour as the husbandman does, with diligence and patience, before we are partakers of the fruit; we must do the will of God, before we receive the promises, for which reason we have need of patience, Heb. x. 36.

The apostle further commends what he had said to the attention of Timothy, and expresses his desire and hope respecting him: Consider what I say, and the Lord give thee understanding in all things, v. 7. Here, 1. Paul exhorts Timothy to consider those thing about which he admonished him. Timothy must be reminded to use his considering faculties about the things of God. Consideration is as necessary to a good conversation as to a sound conversion. 2. He prays for him: The Lord give thee understanding in all things. Observe, It is God who gives understanding. The most intelligent man needs more and more of this gift. If he who gave the revelation in the word does not give the understanding in the heart, we are nothing. Together with our prayers for others, that the Lord would give them understanding in all things, we must exhort and stir them up to consider what we say, for consideration is the way to understand, remember, and practise, what we hear or read.
Adam Clarke: Commentary on the Bible - 1831
2:1: Be strong in the grace - Though the genuine import of the word grace is favor, yet it often implies an active principle communicated from God; light directing how to act, and power enabling to act according to the light.
Albert Barnes: Notes on the Bible - 1834
2:1: Thou therefore - In view of the fact stated in the pRev_ious chapter, that many had turned away from the apostle, and had forsaken the paths of truth.
Be strong in the grace which is in Christ Jesus; - compare the notes at Eph 6:10. The meaning is, Be strong, relying on the grace which the Lord Jesus only can impart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: my: Ti2 1:2; Ti1 1:2, Ti1 1:18
be: Ti2 1:7; Jos 1:7; Hag 2:4; Co1 16:13; Co2 12:9, Co2 12:10; Eph 6:10; Phi 4:13; Pe2 3:18
John Gill
Thou therefore, my son,.... The illative particle, "therefore", shows the connection between this and the preceding chapter; the appellation, "thou, my son", expresses the apostle's tender affection for Timothy, and is the rather used to engage his attention to the advice he was about to give him; which is, that since he had received the true grace of God, and unfeigned faith dwelt in him; and since he had such gifts, qualifying him for the work of the ministry; and since so good a thing as the glorious Gospel of the blessed God was committed to his trust; and since there were so many who had departed from it, and so few that abode by it, he would have him
be strong in the grace that is in Christ Jesus; by which may be meant either the free favour and love of God in Christ, Rom 8:39 which is in itself always strong, immovable, and unalterable; and is the strength and security of the saints, though they have not always the same strong believing views of it; and to be strong in it, is to be rooted and grounded in it, and to have a strong sense and firm persuasion of interest in it, and that nothing can separate from it: or else the Gospel, which is a declaration of grace, and is in Christ, and comes by him; and to be strong in it, is to preach it boldly, to defend it bravely, and courageously oppose every error and heresy, and every abettor thereof; and it also becomes every private believer to hold it fast, stand fast in it, abide by it, and earnestly contend for it; and so the phrase may stand opposed to , or "one strong in the law", which is so often used by the Jews (d): or rather by grace is meant the fulness of grace which is in Christ, for the supply of his people; for in that grace which is in him, and not in that which is in themselves, should their dependence be. It is very agreeable to be strong in grace received, in point of exercise, but not in point of contentment; so as to rest satisfied with the present measure of it, without growing in it, and going on to perfection; and much less in point of consolation, so as to derive peace and comfort from it; and still less in point of trust and confidence in it; for it is but a creature, though a very glorious one, being the workmanship of God, and very variable as to its exercise, and as yet imperfect; and not that, but the object of it, is to be trusted in: though indeed a person's enjoyment of everlasting glory and happiness may be strongly concluded from the work of grace which is begun in him; that being an immortal seed, and a well of living water springing up into eternal life; and with which glory is inseparably connected. But grace in Christ is what believers should always have recourse unto, and exercise faith on; and not only believe that there is such a fulness of grace in Christ, which they have both heard of and seen, and which they know is laid up for them, and given to them, and is sufficient for them; but they should go forth out of themselves unto it, and draw water with joy out of the full wells of salvation in Christ: and this grace is of a strengthening nature, both to ministers of the word, to enable them to fulfil their ministry, to bear reproaches, afflictions, and persecution for the Gospel, and the infirmities of weak brethren; and to private believers, to strengthen them against every corruption, temptation, and snare, to exercise every grace, and discharge every branch of duty.
(d) Targum in Ruth ii. 1. & in Psal. lxxxii. 1. & cxii. 2. & in Eccl. x. 17. & in Cant. viii. 10, vid. T. Bab. Sota, fol. 14. 1. & Tzeror Hammor, fol. 9. 3.
2:22:2: Եւ զոր լուար յինէն բազում վկայիւք, զայն աւանդեսցես հաւատարիմ մարդոց, որք բաւական իցեն եւ զա՛յլս ուսուցանել[4976]։[4976] Ոմանք. Եւ զայլսն ուսու՛՛։
2 Եւ ինչ որ լսեցիր ինձնից բազում վկաներով, աւանդի՛ր այն հաւատարիմ մարդկանց, որ կարող լինեն ուրիշներին էլ ուսուցանել:
2 Եւ այն բաները որոնք ինձմէ լսեցիր շատ վկաներով՝ հաւատարիմ մարդոց յանձնէ, որպէս զի անոնք ալ կարող ըլլան ուրիշներուն սորվեցնել։
Եւ զոր լուար յինէն բազում վկայիւք` զայն աւանդեսցես հաւատարիմ մարդոց, որք բաւական իցեն եւ զայլս ուսուցանել:

2:2: Եւ զոր լուար յինէն բազում վկայիւք, զայն աւանդեսցես հաւատարիմ մարդոց, որք բաւական իցեն եւ զա՛յլս ուսուցանել[4976]։
[4976] Ոմանք. Եւ զայլսն ուսու՛՛։
2 Եւ ինչ որ լսեցիր ինձնից բազում վկաներով, աւանդի՛ր այն հաւատարիմ մարդկանց, որ կարող լինեն ուրիշներին էլ ուսուցանել:
2 Եւ այն բաները որոնք ինձմէ լսեցիր շատ վկաներով՝ հաւատարիմ մարդոց յանձնէ, որպէս զի անոնք ալ կարող ըլլան ուրիշներուն սորվեցնել։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: и что слышал от меня при многих свидетелях, то передай верным людям, которые были бы способны и других научить.
2:2  καὶ ἃ ἤκουσας παρ᾽ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι.
2:2. καὶ (and) ἃ ( to-which ) ἤκουσας (thou-heard) παρ' (beside) ἐμοῦ (of-ME) διὰ (through) πολλῶν ( of-much ) μαρτύρων, (of-witnesses,"ταῦτα (to-the-ones-these) παράθου ( thou-should-have-had-placed-beside ) πιστοῖς ( unto-trusted ) ἀνθρώποις, (unto-mankinds,"οἵτινες (which-ones) ἱκανοὶ ( ampled ) ἔσονται ( they-shall-be ) καὶ (and) ἑτέρους ( to-different ) διδάξαι. (to-have-taught)
2:2. et quae audisti a me per multos testes haec commenda fidelibus hominibus qui idonei erunt et alios docereAnd the things which thou hast heard of me by many witnesses, the same commend to faithful men who shall be fit to teach others also.
2. And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
2:2. and by the things which you have heard from me through many witnesses. These things encourage faithful men, who shall then be suitable to teach others also.
2:2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also:

2: и что слышал от меня при многих свидетелях, то передай верным людям, которые были бы способны и других научить.
2:2  καὶ ἃ ἤκουσας παρ᾽ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι.
2:2. et quae audisti a me per multos testes haec commenda fidelibus hominibus qui idonei erunt et alios docere
And the things which thou hast heard of me by many witnesses, the same commend to faithful men who shall be fit to teach others also.
2:2. and by the things which you have heard from me through many witnesses. These things encourage faithful men, who shall then be suitable to teach others also.
2:2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
2: При многих свидетелях. Перевод неточный. По-гречески здесь стоит предлог dia - "чрез", а "при" - epi. Но и перевести это место выражением "чрез многих свидетелей" - также неудобно: зачем бы при слушании Тимофеем учения апостола Павла еще нужны были какие-то свидетели? Естественнее перевод, предлагаемый Воленбергом: "чрез многое (pollwn - средний род) свидетельствуя" (marturwn - прич. наст. врем. От marturew). Тимофей, слушая апостола Павла, многими делами заявлял (свидетельствовал) о своем сочувствии ему, о своем желании потрудиться на пользу Евангелия, как оно излагалось Павлом. Он оказался верным, надежным слушателем, и сам в свою очередь должен найти таких же верных и надежных слушателей.
Adam Clarke: Commentary on the Bible - 1831
2:2: The things that thou hast heard of me - Those doctrines which I have preached the most publicly, and which many persons can attest. But he seems to refer here to the doctrines delivered to him when, in the presence of many witnesses, he laid his hands upon him; see Ti1 6:12. Then the apostle gave him the proper form of sound words which he was to teach; and now he tells him to commit those truths to faithful men in the same way that they were committed to him, that the truth might be preserved in the Church, and holy men appointed successively to preach it. These truths are still continued in the Church, and still there are faithful men who proclaim them. But where is the uninterrupted apostolical succession! Who can tell? Probably it does not exist on the face of the world. All the pretensions to it by certain Churches are as stupid as they are idle and futile. He who appeals to this for his authority as a Christian minister, had best sit down till he has made it out; and this will be by the next Greek kalends.
Albert Barnes: Notes on the Bible - 1834
2:2: And the things which thou hast heard of me among many witnesses - Margin, "by." Before, or in the presence of, many witnesses. Perhaps he refers to a solemn charge which he gave him, in the presence of the church, when he was ordained. It is by no means improbable that such a charge was given then to a newly ordained minister, as it is now. On such an occasion, the apostle would be likely to state a summary of Christian doctrine, - (compare the notes at Ti2 1:13), - and to exhort Timothy to a faithful adherence to it.
The same commit thou to faithful men - In the same way as those things have been committed to you. The reference is undoubtedly to ordination to the ministerial office. Timothy was to see that those only were admitted to the ministry who were qualified to understand the truths of religion, and to communicate them to others. This is a clear warrant for ministers to set apart others to the same sacred office. It does not prove that the people are not at liberty to choose their own pastor, but only that those in the ministry are to set apart others to the same office with themselves. There is, doubtless, to be a "succession" of ministers in the church; but the true line of the "succession" is to be found in good men who are qualified to teach, and who have the spirit of Christ, and not merely in those who have been ordained.
Who shall be able to teach others also - On the qualifications of ministers, see the notes at Ti1 3:2-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: the things: Ti2 1:13, Ti2 3:10, Ti2 3:14
among: or, by
many: Ti1 4:14, Ti1 6:12
the same: Ti2 1:14; Ti1 1:18, Ti1 5:22
faithful: Num 12:7; Sa1 2:35; Neh 7:2; Psa 101:6; Pro 13:17; Jer 23:28; Mat 24:25; Luk 12:42, Luk 16:10-12; Co1 4:2; Col 1:7; Ti1 1:12; Heb 2:17, Heb 3:2, Heb 3:3; Rev 2:10-13
who: Ti2 2:24, Ti2 2:25; Ezr 7:10, Ezr 7:25; Mal 2:7; Mat 13:52; Ti1 3:2-9, Ti1 4:6; Tit 1:5-9
Geneva 1599
And the things that thou hast heard of me among (a) many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
(a) When many were there, who can bear witness of these things.
John Gill
And the things that thou hast heard of me,.... Meaning the doctrines of the Gospel, the form of sound words. The Arabic version renders it, "the secrets, or mysteries that thou hast heard of me"; the mysteries of the grace of God, which he had often heard him discourse of, unfold and explain:
among many witnesses; or by them; which some understand of the testimonies out of Moses, and the prophets, with which the apostle confirmed what he delivered; for the doctrines of justification, pardon of sin, &c. by Christ, were bore witness to by the prophets; though rather the many persons, who, with Timothy, heard the apostle preach, and were and would be sufficient witnesses for Timothy, on occasion, that what he preached and committed to others were the same he had heard and received from the Apostle Paul; unless reference should be had here to the time of imposition of hands upon him, when he received some ministerial gifts, or an increase of them; at which time the apostle might deliver to him the form of doctrine he was to preach, and that in the presence of the presbytery, who joined in the action, and so were witnesses of what was said to him:
the same commit thou to faithful men; who not only have received the grace of God, and are true believers in Christ, but are men of great uprightness and integrity; who having the word of God, will speak it out boldly, and faithfully, and keep back nothing that is profitable, but declare the whole counsel of God, without any mixture or adulteration; for the Gospel being committed to their trust, they would become stewards, and of such it is required that they be faithful; and therefore this is mentioned as a necessary and requisite qualification in them; and not only so, but they must be such
who shall be able or sufficient
to teach others also. No man is sufficient for these things, of himself, but his sufficiency is of God; it is he who makes men able ministers of the word, by giving them gifts suitable for such work; so that they have a furniture in them, a treasure in their earthen vessels, an understanding of the sacred Scriptures, a gift of explaining them, and a faculty of speaking to edification; and so are apt to teach men, to their profit and advantage, The Ethiopic version renders it, "who are fit to teach the foolish".
John Wesley
The things - The wholesome doctrine, Ti2 1:13. Commit - Before thou leavest Ephesus. To faithful men, who will be able, after thou art gone, to teach others.
Robert Jamieson, A. R. Fausset and David Brown
among--Greek, "through," that is, with the attestation (literally, "intervention") of many witnesses, namely, the presbyters and others present at his ordination or consecration (Ti1 4:14; Ti1 6:12).
commit--in trust, as a deposit (Ti2 1:14).
faithful--the quality most needed by those having a trust committed to them.
who--Greek, "(persons) such as shall be competent to teach (them to) others also." Thus the way is prepared for inculcating the duty of faithful endurance (Ti2 2:3-13). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same office. This is so far from supporting oral tradition now that it rather teaches how precarious a mode of preserving revealed truth it was, depending, as it did, on the trustworthiness of each individual in the chain of succession; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk.
2:32:3: Վշտակի՛ց լեր իբրեւ զբարւոք զինուոր Քրիստոսի Յիսուսի[4977]։ [4977] Ոմանք. Զինուոր Յիսուսի Քրիստոսի։
3 Վշտակի՛ց եղիր Քրիստոս Յիսուսի տառապանքներին որպէս նրա բարի զինուորը:
3 Արդ՝ դուն նեղութիւններու համբերէ Յիսուս Քրիստոսի բարի զինուորի մը պէս։
Վշտակից լեր իբրեւ զբարւոք զինուոր Քրիստոսի Յիսուսի:

2:3: Վշտակի՛ց լեր իբրեւ զբարւոք զինուոր Քրիստոսի Յիսուսի[4977]։
[4977] Ոմանք. Զինուոր Յիսուսի Քրիստոսի։
3 Վշտակի՛ց եղիր Քրիստոս Յիսուսի տառապանքներին որպէս նրա բարի զինուորը:
3 Արդ՝ դուն նեղութիւններու համբերէ Յիսուս Քրիստոսի բարի զինուորի մը պէս։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: Итак переноси страдания, как добрый воин Иисуса Христа.
2:3  συγκακοπάθησον ὡς καλὸς στρατιώτης χριστοῦ ἰησοῦ.
2:3. συνκακοπάθησον (Thou-should-have-disruptively-experienced-together-unto) ὡς (as) καλὸς (seemly) στρατιώτης (an-amass-belonger) Χριστοῦ (of-Anointed) Ἰησοῦ. (of-an-Iesous)
2:3. labora sicut bonus miles Christi IesuLabour as a good soldier of Christ Jesus.
3. Suffer hardship with , as a good soldier of Christ Jesus.
2:3. Labor like a good soldier of Christ Jesus.
2:3. Thou therefore endure hardness, as a good soldier of Jesus Christ.
Thou therefore endure hardness, as a good soldier of Jesus Christ:

3: Итак переноси страдания, как добрый воин Иисуса Христа.
2:3  συγκακοπάθησον ὡς καλὸς στρατιώτης χριστοῦ ἰησοῦ.
2:3. labora sicut bonus miles Christi Iesu
Labour as a good soldier of Christ Jesus.
2:3. Labor like a good soldier of Christ Jesus.
2:3. Thou therefore endure hardness, as a good soldier of Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
3: В чем же Тимофей может показать свою силу (ст. 1)? Во-первых, в перенесении страданий со Христом, как воин, идущий за своим вождем (вместо kakopaqhson "переноси страдания" некоторые кодексы читают sukakopaq - страдай вместе).
Adam Clarke: Commentary on the Bible - 1831
2:3: Endure hardness - He considers a Christian minister under the notion of a soldier, not so much for his continual conflicts with the world, the devil, and the flesh, for these are in a certain sense common to all Christians, but for the hardships and difficulties to which he must be exposed who faithfully preaches the Gospel of Christ.
Albert Barnes: Notes on the Bible - 1834
2:3: Thou therefore endure hardness, as a good soldier of Jesus Christ - Such hardships as a soldier is called to endure. The apostle supposes that a minister of the gospel might be called to endure hardships, and that it is reasonable that he should be as ready to do it as a soldier is. On the hardships which he endured himself, see the notes at Co2 11:23-29. Soldiers often endure great privations. Taken from their homes and friends; exposed to cold, or heat, or storms, or fatiguing marches; sustained on coarse fare, or almost destitute of food, they are often compelled to endure as much as the human frame can bear, and often indeed, sink under their burdens, and die. If, for reward or their country's sake, they are willing to do this, the soldier of the cross should be willing to do it for his Saviour's sake, and for the good of the human race. Hence, let no man seek the office of the ministry as a place of ease. Let no one come into it merely to enjoy himself. Let no one enter it who is not prepared to lead a soldier's life and to welcome hardship and trial as his portion. He would make a bad soldier, who, at his enlistment, should make it a condition that he should be permitted to sleep on a bed of down, and always be well clothed and fed, and never exposed to peril, or compelled to pursue a wearisome march. Yet do not some men enter the ministry, making these the conditions? And would they enter the ministry on any other terms?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: endure: Ti2 2:10, Ti2 1:8, Ti2 3:11, Ti2 4:5; Co1 13:7; Co2 1:6; Heb 6:15, Heb 10:32, Heb 11:27, Heb 12:2, Heb 12:3; Jam 1:12
a good: Co2 10:3-5; Eph 6:11-18; Ti1 1:18
Geneva 1599
(2) Thou therefore endure hardness, as a good soldier of Jesus Christ.
(2) Another admonition: that the ministry of the word is a spiritual warfare, which no man can so travail in that he pleases his captain, unless he abstains from and parts with all hindrances which might draw him away from it.
John Gill
Thou therefore endure hardness,.... "Or afflictions"; as in Ti2 4:5. The same word is used there as here, and properly signifies, "suffer evil"; and means the evil of afflictions, as persecutions of every kind, loss of name and goods, scourging, imprisonment, and death itself, for the sake of Christ and the Gospel:
as a good soldier of Jesus Christ. Christ is the Captain of salvation, the Leader and Commander of the people, who are made a willing people in the day of his power; or when he raises his forces, and musters his armies, these are volunteers, who willingly enlist themselves into his service, and under his banners fight his battles; and such who manfully behave against sin, Satan, and the world, are his good soldiers; such are all true believers in Christ, and particularly the ministers of the word, whose ministry is a warfare, and who fight the good fight of faith; and besides the above enemies, which they have in common with other saints, have to do with teachers, who are wolves in sheep's clothing.
Robert Jamieson, A. R. Fausset and David Brown
Thou therefore endure hardness--The oldest manuscripts have no "Thou therefore," and read, "Endure hardship with (me)." "Take thy share in suffering" [CONYBEARE and HOWSON].
2:42:4: Ո՛չ ոք զինուորեալ աստէն ընդ կեանս աշխարհիս պատաղի, եթէ զօրավարին հաճո՛յ լինիցի[4978]։ [4978] Ոմանք. Թէ զօրա՛՛... լիցի։
4 Ոչ ոք, զինուոր դառնալով, չի զբաղուի աշխարհիկ կեանքի գործերով, որպէսզի զօրավարին հաճելի լինի:
4 Զինուոր մը այս կեանքին գործառնութիւններովը չի զբաղիր, որպէս զի զօրավարին հաճոյ ըլլայ։
Ոչ ոք զինուորեալ աստէն ընդ կեանս աշխարհիս պատաղի, եթէ զօրավարին հաճոյ լինիցի:

2:4: Ո՛չ ոք զինուորեալ աստէն ընդ կեանս աշխարհիս պատաղի, եթէ զօրավարին հաճո՛յ լինիցի[4978]։
[4978] Ոմանք. Թէ զօրա՛՛... լիցի։
4 Ոչ ոք, զինուոր դառնալով, չի զբաղուի աշխարհիկ կեանքի գործերով, որպէսզի զօրավարին հաճելի լինի:
4 Զինուոր մը այս կեանքին գործառնութիւններովը չի զբաղիր, որպէս զի զօրավարին հաճոյ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Никакой воин не связывает себя делами житейскими, чтобы угодить военачальнику.
2:4  οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῶ στρατολογήσαντι ἀρέσῃ·
2:4. οὐδεὶς (Not-moreover-one) στρατευόμενος ( amassing-of ) ἐμπλέκεται (it-be-twined-in) ταῖς (unto-the-ones) τοῦ (of-the-one) βίου (of-substained) πραγματίαις, (unto-practicings-unto,"ἵνα (so) τῷ (unto-the-one) στρατολογήσαντι (unto-having-amass-fortheed-unto) ἀρέσῃ: (it-might-have-pleased)
2:4. nemo militans inplicat se negotiis saecularibus ut ei placeat cui se probavitNo man, being a soldier to God, entangleth himself with secular businesses: that he may please him to whom he hath engaged himself.
4. No soldier on service entangleth himself in the affairs of life; that he may please him who enrolled him as a soldier.
2:4. No man, acting as a soldier for God, entangles himself in worldly matters, so that he may be pleasing to him for whom he has proven himself.
2:4. No man that warreth entangleth himself with the affairs of [this] life; that he may please him who hath chosen him to be a soldier.
No man that warreth entangleth himself with the affairs of [this] life; that he may please him who hath chosen him to be a soldier:

4: Никакой воин не связывает себя делами житейскими, чтобы угодить военачальнику.
2:4  οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῶ στρατολογήσαντι ἀρέσῃ·
2:4. nemo militans inplicat se negotiis saecularibus ut ei placeat cui se probavit
No man, being a soldier to God, entangleth himself with secular businesses: that he may please him to whom he hath engaged himself.
2:4. No man, acting as a soldier for God, entangles himself in worldly matters, so that he may be pleasing to him for whom he has proven himself.
2:4. No man that warreth entangleth himself with the affairs of [this] life; that he may please him who hath chosen him to be a soldier.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
4: Во-вторых, Тимофею можно проявить свою силу в отречении от всяких личных выгод и прибыли, потому что все его мысли должны быть обращены на исполнение воли его вождя - Христа.
Adam Clarke: Commentary on the Bible - 1831
2:4: No man that warreth entangleth, etc. - It is well remarked by Grotius, on this passage, that the legionary soldiers among the Romans were not permitted to engage in husbandry, merchandise, mechanical employments, or any thing that might be inconsistent with their calling. Many canons, at different times, have been made to prevent ecclesiastics from intermeddling with secular employments. The who will preach the Gospel thoroughly, and wishes to give full proof of his ministry, had need to have no other work. He should be wholly in this thing, that his profiting may appear unto all. There are many who sin against this direction. They love the world, and labor for it, and are regardless of the souls committed to their charge. But what are they, either in number or guilt, compared to the immense herd of men professing to be Christian ministers, who neither read nor study, and consequently never improve? These are too conscientious to meddle with secular affairs, and yet have no scruple of conscience to while away time, be among the chief in needless self-indulgence, and, by their burdensome and monotonous ministry, become an incumbrance to the Church! Do you inquire: In what sect or party are these to be found? I answer: In All. Idle drones: -
Fruges consumere nati,
"Born to consume the produce of the soil,"
disgrace every department in the Christian Church. They cannot teach because they will not learn.
Albert Barnes: Notes on the Bible - 1834
2:4: No man that warreth entangleth himself with the affairs of this life - Having alluded to the soldier, and stated one thing in which the Christian minister is to resemble him, another point of resemblance is suggested to the mind of the apostle. Neither the minister nor the soldier is to be encumbered with the affairs of this life, and the one should not be more than the other. This is always a condition in becoming a soldier. He gives up his own business during the time for which he is enlisted, and devotes himself to the service of his country. The farmer leaves his plow, and the mechanic his shop, and the merchant his store, and the student his books, and the lawyer his brief; and neither of them expect to pursue these things while engaged in the service of their country. It would be wholly impracticable to carry on the plans of a campaign, if each one of these classes should undertake to prosecute his private business. See this fully illustrated from the Rules of War among the Romans, by Grotius, "in loc." Roman soldiers were not allowed to marry, or to engage in any husbandry or trade; and they were forbidden to act as tutors to any person, or curators to any man's estate, or proctors in the cause of other men. The general principle was, that they were excluded from those relations, agencies, and engagements, which it was thought would divert their minds from that which was to be the sole object of pursuit. So with the ministers of the gospel. It is equally improper for them to "entangle" themselves with the business of a farm or plantation; with plans of speculation and gain, and with any purpose of worldly aggrandizement. The minister of the gospel accomplishes the design of his appointment only when he can say in sincerity, that he "is not entangled with the affairs of this life;" compare the notes at Co1 9:25-27.
That he may please him who hath chosen him to be a soldier - That is, him who has enlisted him, or in whose employ he is. His great object is to approve himself to him. It is not to pursue his own plans, or to have his own will, or to accumulate property or fame for himself. His will is absorbed in the will of his commander, and his purpose is accomplished if he meet with his approbation. Nowhere else is it so true that the will of one becomes lost in that of another, as in the case of the soldier. In an army it is contemplated that there shall be but one mind, one heart, one purpose - that of the commander; and that the whole army shall be as obedient to that as the members of the human body are to the one will that controls all. The application of this is obvious. The grand purpose of the minister of the gospel is to please Christ. He is to pursue no separate plans, and to have no separate will, of his own; and it is contemplated that the whole "Corps" of Christian ministers and members of the churches shall be as entirely subordinate to the will of Christ, as an army is to the orders of its chief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: that warreth: Deu 20:5-7; Luk 9:59-62
entangleth: Ti2 4:10; Luk 8:14; Co1 9:25, Co1 9:26; Ti1 6:9-12; Pe2 2:20
that he: Co1 7:22, Co1 7:23; Co2 5:9; Th1 2:4
Geneva 1599
No man that warreth entangleth himself with the affairs of (b) [this] life; that he may please him who hath chosen him to be a soldier.
(b) With affairs of household, or other things that belong to other ordinary businesses.
John Gill
No man that warreth,.... Who is a soldier, and gives himself up to military service, in a literal sense: the Vulgate Latin version, without any authority, adds, "to God"; as if the apostle was speaking of a spiritual warfare; whereas he is illustrating a spiritual warfare by a corporeal one; and observes, that no one, that is in a military state,
entangleth himself with the affairs of this life; with civil affairs, in distinction from military ones. The Roman soldiers might not follow any trade or business of life, or be concerned in husbandry, or merchandise of any sort, but were wholly to attend to military exercises, and to the orders of their general; for to be employed in any secular business was reckoned an entangling of them, a taking of them off from, and an hindrance to their military discipline: and by this the apostle suggests that Christ's people, his soldiers, and especially his ministers, should not he involved and implicated in worldly affairs and cares; for no man can serve two masters, God and mammon; but should wholly give up themselves to the work and service to which they are called; and be ready to part with all worldly enjoyments, and cheerfully suffer the loss of all things, when called to it, for the sake of Christ and his Gospel:
that he may please him who hath chosen him to be a soldier; his captain, or general, who has enlisted him, enrolled and registered him among his soldiers; whom to please should be his chief concern; as it should be the principal thing attended to by a Christian soldier, or minister of the Gospel, not to please men, nor to please himself, by seeking his own ease and rest, his worldly emoluments and advantages, but to please the Lord Christ, in whose book his name is written.
John Wesley
No man that warreth entangleth himself - Any more than is unavoidable. In the affairs of this life - With worldly business or cares. That - Minding war only, he may please his captain. In this and the next verse there is a plain allusion to the Roman law of arms, and to that of the Grecian games. According to the former, no soldier was to engage in any civil employment; according to the latter, none could be crowned as conqueror, who did not keep strictly to the rules of the game.
Robert Jamieson, A. R. Fausset and David Brown
"No one while serving as a soldier."
the affairs of (this) life--"the businesses of life" [ALFORD]; mercantile, or other than military.
him who hath chosen him--the general who at the first enlisted him as a soldier. Paul himself worked at tent-making (Acts 18:3). Therefore what is prohibited here is, not all other save religious occupation, but the becoming entangled, or over-engrossed therewith.
2:52:5: Եւ եթէ մարտիկ ոք իցէ՝ ո՛չ պսակի եթէ ոչ ըստ օրինին մարտիցէ։
5 Եւ եթէ մէկը մրցամարտիկ է, պսակ չի ստանայ, եթէ ըստ օրէնքի չմարտնչի:
5 Եւ մրցորդ մը պսակ չի ստանար, եթէ օրէնքին համաձայն չմրցի։
Եւ եթէ մարտիկ ոք իցէ, ոչ պսակի, եթէ ոչ ըստ օրինին մարտիցէ:

2:5: Եւ եթէ մարտիկ ոք իցէ՝ ո՛չ պսակի եթէ ոչ ըստ օրինին մարտիցէ։
5 Եւ եթէ մէկը մրցամարտիկ է, պսակ չի ստանայ, եթէ ըստ օրէնքի չմարտնչի:
5 Եւ մրցորդ մը պսակ չի ստանար, եթէ օրէնքին համաձայն չմրցի։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Если же кто и подвизается, не увенчивается, если незаконно будет подвизаться.
2:5  ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ.
2:5. ἐὰν (if-ever) δὲ (moreover) καὶ (and) ἀθλῇ (it-might-contend-unto,"τις, (a-one,"οὐ (not) στεφανοῦται (it-be-en-wreathed) ἐὰν (if-ever) μὴ (lest) νομίμως (unto-parcelee-belonged-to) ἀθλήσῃ: (it-might-have-contended-unto)
2:5. nam et qui certat in agone non coronatur nisi legitime certaveritFor he also that striveth for the mastery is not crowned, except he strive lawfully.
5. And if also a man contend in the games, he is not crowned, except he have contended lawfully.
2:5. Then, too, whoever strives in a competition is not crowned, unless he has competed lawfully.
2:5. And if a man also strive for masteries, [yet] is he not crowned, except he strive lawfully.
And if a man also strive for masteries, [yet] is he not crowned, except he strive lawfully:

5: Если же кто и подвизается, не увенчивается, если незаконно будет подвизаться.
2:5  ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ.
2:5. nam et qui certat in agone non coronatur nisi legitime certaverit
For he also that striveth for the mastery is not crowned, except he strive lawfully.
2:5. Then, too, whoever strives in a competition is not crowned, unless he has competed lawfully.
2:5. And if a man also strive for masteries, [yet] is he not crowned, except he strive lawfully.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
5: В-третьих, подобно атлету, Тимофей должен во время проповедования, как во время борьбы, соблюдать известные правила борьбы, т. е. слово Божие, которое есть меч острый, употреблять как должно, не ослабляя его силы и требований (ср. 2Кор. 10:3, 4). Только такой борец-проповедник получит в награду венок (ср. IV:8; Откр. XI:10).
Adam Clarke: Commentary on the Bible - 1831
2:5: If a man also strive for masteries - Εαν δε και αθλῃ τις· If a man contend in the public games - the Olympic or Isthmian games among the Greeks, so often alluded to and particularly explained in the notes on Co1 9:24-26, to which the reader is referred for a full illustration of this verse.
Is he not crowned - Though he may have conquered, except he strive lawfully - unless he enter according to the rules of the athlete, and act as these direct. No man, however zealous he may have been, is to expect the Well done, good and faithful servant, from Jesus Christ, unless he have labored in the word and doctrine, preached the truth as it is in Jesus, and built up the Church upon Him who is its only Foundation.
Albert Barnes: Notes on the Bible - 1834
2:5: And if a man also strive for masteries - As in the Grecian games. See this favorite illustration of Paul explained in the notes at Co1 9:24 ff.
Yet is he not crowned, except he strive lawfully - In conformity with the rules of the games. See Grotius, in loc. No one could obtain the prize unless he had complied with all the laws of the games, and had thus given to those with whom he contended, a fair opportunity to succeed. "In those contests, he who transgressed the rules in the least matter, not only failed of the prize, even though the apparent victor, but was sometimes disgraced and punished." Pictorial Bible. So the apostle here represents the Christian minister as engaged in a struggle or conflict for the crown. He says that he could not hope to win it unless he should comply with all the laws by which it is conferred; unless he should subdue every improper propensity, and make an effort like that evinced by the combatants at the Olympic games; compare the notes at Co1 9:26-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: strive: Luk 13:24; Co1 9:24-27; Phi 1:15; Col 1:29; Heb 12:4
is he: Ti2 4:7, Ti2 4:8; Heb 2:7, Heb 2:9; Jam 1:12; Pe1 5:4; Rev 2:10, Rev 3:11, Rev 4:4, Rev 4:10
Geneva 1599
(3) And if a man also strive for masteries, [yet] is he not crowned, except he strive lawfully.
(3) The third admonition: the ministry is similar to a game in which men strive for the victory, and no man is crowned, unless he strive according to the laws which are prescribed, be they ever so hard and painful.
John Gill
And if a man also strive for masteries,.... In the Olympic games, by running, wrestling, leaping, &c.
yet is he not crowned; with a corruptible, fading crown, a crown made of herbs and leaves of trees, as parsley, laurel, &c.
except he strive lawfully; according to the laws and rules fixed for those exercises; so no man that calls himself a Christian, minister, or any other, can expect the crown of life, the prize of the high calling of God, except he runs the race set before him, in the right way; looking to Christ, the mark, pressing through all difficulties, towards the prize, and holds on and out unto the end.
Robert Jamieson, A. R. Fausset and David Brown
And--"Moreover."
strive for masteries--"strive in the games" [ALFORD]; namely, the great national games of Greece.
yet is he not crowned, except--even though he gain the victory.
strive lawfully--observing all the conditions of both the contest (keeping within the bounds of the course and stript of his clothes) and the preparation for it, namely, as to self-denying diet, anointing, exercise, self-restraint, chastity, decorum, &c. (1Cor 9:24-27).
2:62:6: Եւ հողագործին աշխատելոյ, պարտ է նախ ՚ի պտղոյն վայելե՛լ։
6 Եւ չարաչար աշխատող հողագո՛րծը նախ պէտք է վայելի պտղից:
6 Աշխատող երկրագործը պէտք է առաջ ինք պտուղները վայելէ։
Եւ հողագործին աշխատելոյ պարտ է նախ ի պտղոյն վայելել:

2:6: Եւ հողագործին աշխատելոյ, պարտ է նախ ՚ի պտղոյն վայելե՛լ։
6 Եւ չարաչար աշխատող հողագո՛րծը նախ պէտք է վայելի պտղից:
6 Աշխատող երկրագործը պէտք է առաջ ինք պտուղները վայելէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Трудящемуся земледельцу первому должно вкусить от плодов.
2:6  τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν.
2:6. τὸν (to-the-one) κοπιῶντα (to-fell-belonging-unto) γεωργὸν (to-soil-worked) δεῖ (it-bindeth) πρῶτον (to-most-before) τῶν (of-the-ones) καρπῶν (of-fruits) μεταλαμβάνειν. (to-take-with)
2:6. laborantem agricolam oportet primum de fructibus accipereThe husbandman that laboureth must first partake of the fruits.
6. The husbandman that laboureth must be the first to partake of the fruits.
2:6. The farmer who labors ought to be the first to share in the produce.
2:6. The husbandman that laboureth must be first partaker of the fruits.
The husbandman that laboureth must be first partaker of the fruits:

6: Трудящемуся земледельцу первому должно вкусить от плодов.
2:6  τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν.
2:6. laborantem agricolam oportet primum de fructibus accipere
The husbandman that laboureth must first partake of the fruits.
2:6. The farmer who labors ought to be the first to share in the produce.
2:6. The husbandman that laboureth must be first partaker of the fruits.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
6: В результате такой усердной работы и работы, сопряженной с тяжелым трудом (kopiwnta), проповедник будет иметь удовольствие первый вкусить от ее плодов. В будущей жизни он прежде своей паствы получит небесную награду (ср. Мф. XIX:28: и сл.).
Adam Clarke: Commentary on the Bible - 1831
2:6: The husbandman that laboureth - That is: The husbandman must first till his ground before he can expect a crop; and he must till it according to the proper rules of agriculture, else he cannot have a crop. The combatant must fight and conquer, and fight according to the laws of the agones, before he can be crowned; so the Christian minister must labor in the spiritual vineyard, and labor too under the eye and according to the direction of his Master, before he can expect that crown of righteousness that fadeth not away.
Albert Barnes: Notes on the Bible - 1834
2:6: The husbandman that laboureth - The margin is, "labouring first, must be partaker." The idea, according to the translation in the text, is, that there is a fitness or propriety (δει dei) that the man who cultivates the earth, should enjoy the fruits of his labor. See the same image explained in the notes at Co1 9:10. But if this be the meaning here, it is not easy to see why the apostle introduces it. According to the marginal reading, the word "first" is introduced in connection with the word "labour" - "labouring first, must be partaker." That is, it is a great law that the husbandman must work before be receives a harvest. This sense will accord with the purpose of the apostle. It was to remind Timothy that labor must precede reward; that if a man would reap, he must sow; that he could hope for no fruits, unless he toiled for them. The point was not that the husbandman would be the first one who would partake of the fruits; but that he must first labor before he obtained the reward. Thus understood, this would be an encouragement to Timothy to persevere in his toils, looking onward to the reward. The Greek will bear this construction, though it is not the most obvious one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: husbandman: Isa 28:24-26; Mat 9:37, Mat 9:38, Mat 20:1, Mat 21:33-41; Luk 10:2; Joh 4:35-38; Co1 3:6-9, Co1 9:7-11
that laboureth must be first partaker of the fruits: or, labouring first, must be partaker of the fruits, Co1 9:23; Heb 10:36
Geneva 1599
(4) The husbandman that laboureth must be first partaker of the fruits.
(4) Another similarity with respect to the same matter: no man may look for the harvest, unless he first take pains to plow and sow his ground.
John Gill
The husbandman that laboureth,.... In manuring his ground, in ploughing, in sowing, in weeding, in reaping, &c.
must be first partaker of the fruits; of his labour, before others; and the design may be to observe that the ministers of the word ought first to be partakers of the grace of God, the fruits of the Spirit, and of the Gospel, and rightly and spiritually understand it, before they preach it to others; or that such who labour in the word and doctrine, ought in the first place to be taken care of, and have a sufficient maintenance provided for them, 1Cor 9:7 or that as they shall have in the first place some seals and fruits of their ministry, in the conversion of souls, so they shall shine in the kingdom of heaven as the brightness of the firmament, and as the stars for ever and ever. Though the words may be rendered, and which seems more agreeable to the context, and to the apostle's argument, "the husbandman must first labour before he partakes of the fruits"; so a minister of the Gospel must first labour, and endure hardships in this life, before he sits down in the kingdom of heaven, and takes his rest, and enjoys the crown of glory, which fades not away, which the chief Shepherd shall give unto him.
John Wesley
Unless he labour first, he will reap no fruit.
Robert Jamieson, A. R. Fausset and David Brown
must be first partaker--The right of first partaking of the fruits belongs to him who is laboring; do not thou, therefore, relax thy labors, as thou wouldest be foremost in partaking of the reward. CONYBEARE explains "first," before the idler.
2:72:7: Իմա՛ց զինչ ասեմս. տացէ՛ քեզ Տէր իմաստութի՛ւն յամենայնի[4979]։[4979] Ոմանք. Իմա՛ զինչ ասեմս։
7 Իմացի՛ր՝ ինչ ասում եմ: Թող Տէրը քեզ իմաստութիւն տայ ամէն ինչում:
7 Իմացի՛ր ինչ որ կ’ըսեմ։ Տէրը քեզի իմաստութիւն տայ ամէն բանի մէջ։
Իմա՛ զինչ ասեմս. տացէ քեզ Տէր իմաստութիւն յամենայնի:

2:7: Իմա՛ց զինչ ասեմս. տացէ՛ քեզ Տէր իմաստութի՛ւն յամենայնի[4979]։
[4979] Ոմանք. Իմա՛ զինչ ասեմս։
7 Իմացի՛ր՝ ինչ ասում եմ: Թող Տէրը քեզ իմաստութիւն տայ ամէն ինչում:
7 Իմացի՛ր ինչ որ կ’ըսեմ։ Տէրը քեզի իմաստութիւն տայ ամէն բանի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: Разумей, что я говорю. Да даст тебе Господь разумение во всем.
2:7  νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν.
2:7. νόει (Thou-should-consider-unto) ὃ (to-which) λέγω: (I-forth) δώσει (it-shall-give) γάρ (therefore) σοι (unto-thee,"ὁ (the-one) κύριος (Authority-belonged,"σύνεσιν (to-a-sending-together) ἐν (in) πᾶσιν . ( unto-all )
2:7. intellege quae dico dabit enim tibi Dominus in omnibus intellectumUnderstand what I say: for the Lord will give thee in all things understanding.
7. Consider what I say; for the Lord shall give thee understanding in all things.
2:7. Understand what I am saying. For the Lord will give you understanding in all things.
2:7. Consider what I say; and the Lord give thee understanding in all things.
Consider what I say; and the Lord give thee understanding in all things:

7: Разумей, что я говорю. Да даст тебе Господь разумение во всем.
2:7  νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν.
2:7. intellege quae dico dabit enim tibi Dominus in omnibus intellectum
Understand what I say: for the Lord will give thee in all things understanding.
2:7. Understand what I am saying. For the Lord will give you understanding in all things.
2:7. Consider what I say; and the Lord give thee understanding in all things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
7-10: Все, что говорил доселе апостол, Тимофей должен как следует обдумать и Бог даст (лучше читать dwsei, чем dwh - да даст) ему в этом случае разумение. При этом Тимофей должен помнить о Христе, воскресшем из мертвых. Апостол не говорит, что Христос умер, но это само собой предполагается, как равно предполагается необходимым и требование от всех христиан быть готовыми к смерти со Христом.

От семени Давидова. Христос воскрес к славной жизни, бывши по телу только потомком человека - Давида (выражение "от семени Давидова" стоит в зависимости от слова: воскресшего - eghgermenon). Но не только на возвышение Христа по Его воскресении здесь указано, но также и на Его истинное человечество, в опровержение ложных взглядов на Христа (ср. 1Тим. II:5).

По благовествованию моему. Апостол предполагает возможным, что другие проповедники Евангелия привносят в это учение о Христе свои взгляды. Его "Евангелие", т. е. его система христианского учения - так для него истинно, что он за него идет на страдания.

Но для слова Божия нет уз. Эти слова нужно акцентировать знаками тире, как мысль вводную.

Ради избранных - т. е. из-за тех, кого воля Божия избрала ко спасению, но которые еще колеблются принять христианство, опасаясь соединенной с ним необходимости терпеть скорби. Апостол для их укрепления идет сам на всякие страдания за Христа.
Adam Clarke: Commentary on the Bible - 1831
2:7: Consider what I say - Apply my metaphors and similitudes in a proper manner.
And the Lord give thee understanding - But instead of δῳη, may he give, ACDEFG, several others, besides versions and fathers, have δωσει he will give. Consider thou properly, and God will give thee a proper understanding of all things that concern thy own peace, and the peace and prosperity of his Church. Think as well as read.
Albert Barnes: Notes on the Bible - 1834
2:7: Consider what I say; - see the notes at Ti1 4:15. The sense is "Think of the condition of the soldier, and the principles on which he is enlisted; think of the aspirant for the crown in the Grecian games; think of the farmer, patiently toiling in the prospect of the distant harvest; and then go to your work with a similar spirit." These things are worth attention. When the minister of the gospel thinks of his hardships, of his struggles against an evil world, and of his arduous and constant discouraging toil, let him think of the soldier, of the man who struggles for this world's honors, and of the patient farmer - AND be content. How patiently do they bear all, and yet for what inferior rewards!
And the Lord give thee understanding in all things - Enable you to see the force of these considerations, and to apply them to your own case. Such are often the discouragements of the ministry; so prone is the mind to despondency, that we need the help of the Lord to enable us to apply the most obvious considerations, and to derive support from the most plain and simple truths and promises.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: Consider: Deu 4:39, Deu 32:29; Psa 64:9; Pro 24:32; Isa 1:3, Isa 5:12; Luk 9:44; Phi 4:8; Ti1 4:15; Heb 3:1, Heb 7:4, Heb 12:3, Heb 13:7
and: Gen 41:38, Gen 41:39; Exo 36:1, Exo 36:2; Num 27:16, Num 27:17; Ch1 22:12, Ch1 29:19; Ch2 1:8-12; Psa 119:73, Psa 119:125, Psa 119:144, Psa 143:8, Psa 143:9; Pro 2:3-6; Isa 28:26; Dan 1:17; Luk 21:15; Luk 24:45; Joh 14:26, Joh 16:13; Act 7:10; Co1 12:8; Eph 1:17, Eph 1:18; Col 1:9; Jam 1:5, Jam 3:15, Jam 3:17; Jo1 5:20
Geneva 1599
(5) Consider what I say; and the Lord give thee understanding in all things.
(5) All these things cannot be understood, and much less practised, unless we ask of God and he gives us understanding.
John Gill
Consider what I say,.... The advice given by the apostle to Timothy, to be strong in the grace of Christ; to commit the doctrines of the Gospel to faithful and able men; and to endure hardness for the sake of it: as also the characters which he bore as a soldier, a runner in a race, or a wrestler, and an husbandman; and therefore must not expect ease and rest, but war, difficulties, toil, and labour; and likewise under what titles Christ was to be regarded; as his General, and Captain of salvation, that commanded him; as the righteous Judge, that held the prize and crown for which he was running; and the chief Shepherd, who would reward all his labours; and moreover, the glorious reward of grace itself, he might expect, as eternal life, when he had fought the good fight the crown of righteousness, when he had finished his course, or run his race; and a crown of glory that fades not away, when the chief Shepherd should appear: and by putting him upon the consideration of these things, he suggests, that they were matters of moment and importance, and would be of great use to him in assisting and encouraging his faith, amidst all trials and exercises; and whereas they were expressed in figurative terms, taken from the soldier, the runner in a race, and the husbandman, they might not at first view be so easy to be understood; and therefore he would have him think of them, and meditate upon them, and weigh them in his mind; as well as he would not have him take things upon trust from him, but examine them whether they were right or not; though he doubted not but that they would be found to be agreeable to the standard of truth: wherefore he prays as follows,
and the Lord give thee understanding in all things; in all the above things, and in all others; in all the doctrines and mysteries of grace, and in all the rules of conduct in life. No man has of himself an understanding in spiritual things; this is the gift of God; and where it is given there is need of an increase of it, and always of such a prayer for it. The Alexandrian copy, Vulgate Latin, and Arabic versions, read, "the Lord will give thee", &c, and so the words are a promise, an encouragement to Timothy, to consider well of these things; for he might assure himself, that, in so doing, God would give him more understanding in them.
Robert Jamieson, A. R. Fausset and David Brown
Consider the force of the illustrations I have given from the soldier, the contender in the games, and the husbandmen, as applying to thyself in thy ministry.
and the Lord give, &c.--The oldest manuscripts read, "for the Lord will give thee understanding." Thou canst understand my meaning so as personally to apply it to thyself; for the Lord will give thee understanding when thou seekest it from Him "in all things." Not intellectual perception, but personal appropriation of the truths metaphorically expressed, was what he needed to be given him by the Lord.
2:82:8: Յիշեա՛ զՔրիստոս Յիսուս յարուցեալ ՚ի մեռելոց՝ ՚ի զաւակէ Դաւթի, ըստ աւետարանիս իմում[4980]. [4980] Ոմանք. ԶՅիսուս Քրիստոս զյարուցեալն ՚ի մեռելոց։ Ոսկան. Աւետարանիս իմոյ։
8 Յիշի՛ր մեռելներից յարութիւն առած Քրիստոս Յիսուսին՝ Դաւթի ցեղից, իմ քարոզած Աւետարանի համաձայն,
8 Մի՛տքդ բեր Դաւիթին ցեղէն եղող Յիսուս Քրիստոսը՝ մեռելներէն յարութիւն առած, իմ քարոզած աւետարանիս համաձայն.
յիշեա զՔրիստոս Յիսուս յարուցեալ ի մեռելոց, ի զաւակէ Դաւթի, ըստ աւետարանիս իմում:

2:8: Յիշեա՛ զՔրիստոս Յիսուս յարուցեալ ՚ի մեռելոց՝ ՚ի զաւակէ Դաւթի, ըստ աւետարանիս իմում[4980].
[4980] Ոմանք. ԶՅիսուս Քրիստոս զյարուցեալն ՚ի մեռելոց։ Ոսկան. Աւետարանիս իմոյ։
8 Յիշի՛ր մեռելներից յարութիւն առած Քրիստոս Յիսուսին՝ Դաւթի ցեղից, իմ քարոզած Աւետարանի համաձայն,
8 Մի՛տքդ բեր Դաւիթին ցեղէն եղող Յիսուս Քրիստոսը՝ մեռելներէն յարութիւն առած, իմ քարոզած աւետարանիս համաձայն.
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Помни Господа Иисуса Христа от семени Давидова, воскресшего из мертвых, по благовествованию моему,
2:8  μνημόνευε ἰησοῦν χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος δαυίδ, κατὰ τὸ εὐαγγέλιόν μου·
2:8. μνημόνευε (Thou-should-remember-of) Ἰησοῦν (to-an-Iesous) Χριστὸν (to-Anointed) ἐγηγερμένον (to-having-had-come-to-be-roused) ἐκ (out) νεκρῶν , ( of-en-deaded ,"ἐκ (out) σπέρματος (of-a-whorling-to) Δαυείδ, (of-a-Daueid,"κατὰ (down) τὸ (to-the-one) εὐαγγέλιόν (to-a-goodly-messagelet) μου: (of-me)
2:8. memor esto Iesum Christum resurrexisse a mortuis ex semine David secundum evangelium meumBe mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my gospel:
8. Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel:
2:8. Be mindful that the Lord Jesus Christ, who is the offspring of David, has risen again from the dead, according to my Gospel.
2:8. Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:
Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:

8: Помни Господа Иисуса Христа от семени Давидова, воскресшего из мертвых, по благовествованию моему,
2:8  μνημόνευε ἰησοῦν χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος δαυίδ, κατὰ τὸ εὐαγγέλιόν μου·
2:8. memor esto Iesum Christum resurrexisse a mortuis ex semine David secundum evangelium meum
Be mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my gospel:
2:8. Be mindful that the Lord Jesus Christ, who is the offspring of David, has risen again from the dead, according to my Gospel.
2:8. Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ministerial Encouragements.A. D. 66.
8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: 9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. 10 Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. 11 It is a faithful saying: For if we be dead with him, we shall also live with him: 12 If we suffer, we shall also reign with him: if we deny him, he also will deny us: 13 If we believe not, yet he abideth faithful: he cannot deny himself.

I. To encourage Timothy in suffering, the apostle puts him in mind of the resurrection of Christ (v. 8): Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel. This is the great proof of his divine mission, and therefore a great confirmation of the truth of the Christian religion; and the consideration of it should make us faithful to our Christian profession, and should particularly encourage us in suffering for it. Let suffering saints remember this. Observe, 1. We are to look to Jesus, the author and finisher of our faith, who, for the joy that was set before him, endured the cross, despised the shame, and has now sat down at the right hand of the throne of God, Heb. xii. 2. 2. The incarnation and resurrection of Jesus Christ, heartily believed and rightly considered, will support a Christian under all sufferings in the present life.

II. Another thing to encourage him in suffering was that he had Paul for an example. Observe,

1. How the apostle suffered (v. 9): Wherein I suffer as an evil-doer; and let not Timothy the son expect any better treatment than Paul the father. Paul was a man who did good, and yet suffered as an evil-doer: we must not think it strange if those who do well fare ill in this world, and if the best of men meet with the worst of treatment; but this was his comfort that the word of God was not bound. Persecuting powers may silence ministers and restrain them, but they cannot hinder the operation of the word of God upon men's hearts and consciences; that cannot be bound by any human force. This might encourage Timothy not to be afraid of bonds for the testimony of Jesus; for the word of Christ, which ought to be dearer to him than liberty, or life itself, should in the issue suffer nothing by those bonds. Here we see, (1.) The good apostle's treatment in the world: I suffer trouble; to this he was called and appointed. (2.) The pretence and colour under which he suffered: I suffer as an evil-doer; so the Jews said to Pilate concerning Christ, If he were not a malefactor, we would not have delivered him up to thee, John xviii. 30. (3.) The real and true cause of his suffering trouble as an evil-doer: Wherein; that is, in or for the sake of the gospel. The apostle suffered trouble unto bonds, and afterwards he resisted unto blood, striving against sin, Heb. xii. 4. Though the preachers of the word are often bound, yet the word is never bound.

2. Why he suffered cheerfully: I endure all things for the elects' sake, v. 10. Observe, (1.) Good ministers may and should encourage themselves in the hardest services and the hardest sufferings, with this, that God will certainly bring good to his church, and benefit to his elect, out of them.--That they may obtain the salvation which is in Christ Jesus. Next to the salvation of our own souls we should be willing to do and suffer any thing to promote the salvation of the souls of others. (2.) The elect are designed to obtain salvation: God hath not appointed us to wrath, but to obtain salvation, 1 Thess. v. 9. (3.) This salvation is in Christ Jesus, in him as the fountain, the purchaser, and the giver of it; and it is accompanied with eternal glory: there is no salvation in Christ Jesus without it. (4.) The sufferings of our apostle were for the elects' sake, for their confirmation and encouragement.

III. Another thing with which he encourages Timothy is the prospect of a future state.

1. Those who faithfully adhere to Christ and to his truths and ways, whatever it cost them, will certainly have the advantage of it in another world: If we be dead with him, we shall live with him, v. 11. If we be dead with him, we shall live with him, v. 11. If, in conformity to Christ, we be dead to this world, its pleasures, profits, and honours, we shall go to live with him in a better world, to be for ever with him. Nay, though we be called out to suffer for him, we shall not lose by that. Those who suffer for Christ on earth shall reign with Christ in heaven, v. 12. Those who suffered with David in his humiliation were preferred with him in his exaltation: so it will be with those who suffer with the Son of David.

2. It is at our peril if we prove unfaithful to him: If we deny him, he also will deny us. If we deny him before man, he will deny us before his Father, Matt. x. 33. And that man must needs be for ever miserable whom Christ disowns at last. This will certainly be the issue, whether we believe it or no (v. 13): If we believe not, yet he abideth faithful; he cannot deny himself. He is faithful to his threatenings, faithful to his promises; neither one nor the other shall fall to the ground, no, not the least, jot nor tittle of them. If we be faithful to Christ, he will certainly be faithful to us. If we be false to him, he will be faithful to his threatenings: he cannot deny himself, cannot recede from any word that he hath spoken, for he is yea, and amen, the faithful witness. Observe, (1.) Our being dead with Christ precedes our living with him, and is connected with it: the one is in order to the other; so our suffering for him is the way to reign with him. You that have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel Matt. xix. 28. (2.) This is a faithful saying, and may be depended on and ought to be believed. But, (3.) If we deny him, out of fear, or shame, or for the sake of some temporal advantage, he will deny and disown us, and will not deny himself, but will continue faithful to his word when he threatens as well as when he promises.
Adam Clarke: Commentary on the Bible - 1831
2:8: Remember that Jesus Christ - The apostle seems to say: Whatever tribulations or deaths may befall us, let us remember that Jesus Christ, who was slain by the Jews, rose again from the dead, and his resurrection is the proof and pledge of ours. We also shall rise again to a life of glory and blessedness.
According to my Gospel - The false teaching of Hymeneus and Philetus stated that the resurrection was past already. Paul preached the resurrection from the dead; and founded his doctrine on the resurrection and promise of Christ. This was his Gospel; the other was of a different nature.
Albert Barnes: Notes on the Bible - 1834
2:8: Remember that Jesus Christ, of the seed of David, was raised from the dead - Or rather, perhaps, "Remember Jesus Christ; him who was raised from the dead." The idea seems not to be, as our translators supposed, that he was to reflect on the fact that he was raised from the dead; but rather that he was to think of the Saviour himself. "Think of the Saviour, now raised up from the dead after all the sorrows of this life, and let this encourage you to bear your trials." There is nothing better fitted to enable us to endure the labors and trials of this life, than to think of the Saviour. On the phrase "seed of David," see the notes at Rom 1:3.
According to my gospel - The gospel which I preach; see the notes at Th2 2:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: Remember: Heb 12:2, Heb 12:3
Jesus: Mat 1:1; Act 2:30, Act 13:23; Rom 1:3, Rom 1:4; Rev 5:5
raised: Luk 24:46; Act 2:24; Co1 15:1, Co1 15:4, Co1 15:11-20
according: Rom 2:16, Rom 16:25; Th2 2:14; Ti1 1:11, Ti1 2:7
Geneva 1599
(6) Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:
(6) He confirms plainly two principles of our faith, which are alway assaulted by heretics, the one of which (that is, that Christ is the true Messiah, made man of the seed of David) is the ground of our salvation: and the other is the highest part of it, that is, that he is risen again from the dead.
John Gill
Remember that Jesus Christ of the seed of David,.... This is said either as an encouragement to suffer hardness in the cause of Christ; since he, who though he was of the seed of David, of the blood royal, and heir to his crown, yet suffered and died; and whereas he rose again from the dead, those who suffer for his sake shall rise also, and live and reign with him for ever: or else as a specimen of the form of sound words, or of the things which Timothy had heard of the apostle; for this, with what follows, is a summary of them: Christ being of the seed of David, according to the flesh, or human nature, is expressive of his incarnation; shows that he was really come in the flesh, and was truly man; and that he assumed human nature with all its frailties and infirmities, excepting sin, and was, like David, a man of sorrows, and acquainted with griefs; and it includes his whole life, and his righteousness, and obedience to the law of works, and points him out as the true Messiah, who was well known to the Jews by the name of the son of David. And now the apostle puts Timothy in mind, that he
was raised from the dead; which implies that he died; and so includes all the doctrines relating to his death; as that he died to make reconciliation, atonement, and satisfaction for the sins of his people, and to procure peace for them, and the full remission of all their iniquities; and to obtain redemption for them, from sin, Satan, the law, and its curses; as well as it expresses his resurrection from the dead, for their justification: and this being his first step to glory, has connected with it his ascension to heaven, session at the right hand of God, intercession for the saints, and his second coming to judgment; and is therefore particularly mentioned, because it is an article so comprehensive, and is a fundamental one, and of the greatest importance to faith, and was what was struck at in those times: the apostle adds,
according to my Gospel; meaning not the Gospel of Luke, in which there is a clear account given of the resurrection of Christ, said to be written by him, at the instigation, and under the direction of the apostle, and published with his approbation, as some think; but the doctrine of the Gospel, and which he calls his, not because he was the author, or the subject of it; for in these respects it is the Gospel of God, and of Christ; but because it was committed to him, and he was intrusted with it, and fully and faithfully preached it; and in distinction from another Gospel, that of the false teachers; and agreeably to this doctrine, which the apostle everywhere taught, Christ was raised from the dead; so the Ethiopic version renders it, "as I have taught".
John Wesley
Of the seed of David - This one genealogy attend to.
Robert Jamieson, A. R. Fausset and David Brown
Rather as Greek, "Remember Jesus Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" (Ti2 2:11). The Greek perfect passive participle, implies a permanent character acquired by Jesus as the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominently forward as being the truth now assailed (Ti2 2:18), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake (see on Ti2 2:3).
of the seed of David--The one and only genealogy (as contrasted with the "endless genealogies," Ti1 1:4) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the Greek, and this formula, "of the seed of David" (compare Rom 1:3), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for His own sin appears from His resurrection; that He was crucified shows that He bore sin, on Him, though not in Him.
my gospel--that which I always taught.
2:92:9: յորում չարչարիմ կապանօք չափ իբրեւ զչարագործ. այլ բանն Աստուծոյ՝ ո՛չ եթէ կապեալ իցէ[4981]։ [4981] Ոմանք. Չարչարիմս կապա՛՛։
9 որի համար չարչարւում եմ եւ շղթայուած իսկ եմ, ինչպէս չարագործը. բայց Աստծու խօսքը շղթայուած չէ:
9 Որուն մէջ չարագործի մը պէս կը չարչարուիմ մինչեւ անգամ կապերով. բայց Աստուծոյ խօսքը կապուած չէ։
յորում չարչարիմ կապանօք չափ իբրեւ զչարագործ, այլ բանն Աստուծոյ ոչ եթէ կապեալ իցէ:

2:9: յորում չարչարիմ կապանօք չափ իբրեւ զչարագործ. այլ բանն Աստուծոյ՝ ո՛չ եթէ կապեալ իցէ[4981]։
[4981] Ոմանք. Չարչարիմս կապա՛՛։
9 որի համար չարչարւում եմ եւ շղթայուած իսկ եմ, ինչպէս չարագործը. բայց Աստծու խօսքը շղթայուած չէ:
9 Որուն մէջ չարագործի մը պէս կը չարչարուիմ մինչեւ անգամ կապերով. բայց Աստուծոյ խօսքը կապուած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: за которое я страдаю даже до уз, как злодей; но для слова Божия нет уз.
2:9  ἐν ᾧ κακοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος, ἀλλὰ ὁ λόγος τοῦ θεοῦ οὐ δέδεται.
2:9. ἐν (in) ᾧ (unto-which) κακοπαθῶ (I-disruptively-experience-unto) μέχρι (unto-lest-whilst) δεσμῶν (of-ties) ὡς (as) κακοῦργος. (disruption-worked) ἀλλὰ (Other) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐ (not) δέδεται: (it-had-come-to-be-binded)
2:9. in quo laboro usque ad vincula quasi male operans sed verbum Dei non est alligatumWherein I labour even unto bands, as an evildoer. But the word of God is not bound.
9. wherein I suffer hardship unto bonds, as a malefactor; but the word of God is not bound.
2:9. I labor in this Gospel, even while chained like an evildoer. But the Word of God is not bound.
2:9. Wherein I suffer trouble, as an evil doer, [even] unto bonds; but the word of God is not bound.
Wherein I suffer trouble, as an evil doer, [even] unto bonds; but the word of God is not bound:

9: за которое я страдаю даже до уз, как злодей; но для слова Божия нет уз.
2:9  ἐν ᾧ κακοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος, ἀλλὰ ὁ λόγος τοῦ θεοῦ οὐ δέδεται.
2:9. in quo laboro usque ad vincula quasi male operans sed verbum Dei non est alligatum
Wherein I labour even unto bands, as an evildoer. But the word of God is not bound.
2:9. I labor in this Gospel, even while chained like an evildoer. But the Word of God is not bound.
2:9. Wherein I suffer trouble, as an evil doer, [even] unto bonds; but the word of God is not bound.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:9: Wherein I suffer trouble, as an evil doer - This verse contains one of the proofs that this epistle was written while St. Paul was a prisoner the second time at Rome. See the preface, where this is particularly considered.
Albert Barnes: Notes on the Bible - 1834
2:9: Wherein I suffer trouble, as an evil-doer - as if I were a violator of the laws. That is, I am treated as if I were a criminal.
Even unto bonds - As if I were one of the words kind of malefactors; see the notes at Eph 6:20. During the apostle's first imprisonment at Rome, he was permitted to "dwell in his own hired house," though guarded by a soldier, and probably chained to him; see the notes at Act 28:16, Act 28:30. What was his condition in his second imprisonment, during which this Epistle was written, we have no means of knowing with certainty. It is probable, however, that he was subjected to much more rigid treatment than he had been in the first instance. The tradition is, that he and Peter were together in the Mamertine prison at Rome; and the place is still shown in which it is said that they were confined. The Mamertine prisons are of great antiquity. According to Livy, they were constructed by Ancus Martius, and enlarged by Servius Tullius. The lower prison is supposed to have been once a quarry, and to have been at one time occupied as a granary. These prisons are on the descent of the Capitoline Mount, toward the Forum. They consist of two apartments, one over the other, built with large, uncemented stones. There is no entrance to either, except by a small aperture in the roof, and by a small hole in the upper floor, leading to the cell below, without any staircase to either. The upper prison is twenty-seven feet long, by twenty wide; the lower one is elliptical, and measures twenty feet by ten. In the lower one is a small spring, which is said at Rome to have arisen at the command of Peter, to enable him to baptize his keepers, Processus and Martianus, with 47 companions, whom he converted. No certain reliance can be placed on any part of this tradition, though in itself there is no improbability in supposing that these prisons may have been used for confining Christians, and the apostle Paul among others. Dr. Burton says that a more horrible place for the confinement of a human being can scarcely be conceived.
But the word of God is not bound - This is one of Paul's happy turns of thought; compare the notes at Act 26:29. The meaning is plain. The gospel was prospered. that could not be lettered and imprisoned. It circulated with freedom. even when he who was appointed to preach it was in chains; see Phi 1:13-14. As this was the great matter, his own imprisonment was of comparatively little consequence. What may befall us is of secondary importance. The grand thing is the triumph of truth on the earth; and well may we bear privations and sorrows, if the gospel moves on in triumph.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: I suffer: Ti2 1:8, Ti2 1:12, Ti2 1:16; Act 9:16
as: Eph 6:20; Pe1 2:12, Pe1 2:14, Pe1 3:16, Pe1 4:15
even: Act 28:31; Eph 6:19, Eph 6:20; Phi 1:12-14; Th2 3:1
but: Eph 3:1; Phi 1:7; Col 4:3, Col 4:18
Geneva 1599
(7) Wherein I suffer trouble, as an evil doer, [even] unto bonds; but the word of God is not bound.
(7) The taking away of an objection: it is true that he is kept in prison as an evildoer, yet there is no reason why some should therefore go about to take away credit from his Gospel. And this is because God has blessed his ministry; indeed, the example of this his captivity and patience, did rather in different ways strengthen and encourage his Church in the hope of a better life.
John Gill
Wherein I suffer trouble as an evildoer,.... As a malefactor, as if guilty of some capital crime; an enemy to the law of Moses, a pestilent fellow, a mover of sedition everywhere, and a ringleader of the sect of the Nazarenes, Acts 24:5. The Ethiopic version renders it, "as a thief". The "trouble" he suffered were reproaches, persecutions, whipping, beating, stoning, imprisonment: for he adds,
even unto bonds; for he was now a prisoner, and in chains; nor was it the first time, he was in prisons frequent; and all this for the sake of the Gospel, which he preached, concerning the incarnation, death, and resurrection of Christ:
but the word of God is not bound; for the apostle, while a prisoner at Rome, had the liberty of dwelling by himself, in his own hired house, though held in chains, and guarded by a soldier, and of receiving his friends, and of preaching the Gospel to as many as would come to hear him, Acts 28:16 as well as of sending letters to the churches; for several of his epistles were written by him when a prisoner, as those to the Ephesians, Philippians, and Colossians; and this to Timothy, and also that to Philemon: so that the Gospel was not restrained, or the apostle restrained from publishing it, both by word of mouth, and by writing; which was a great support to him under his troubles. Moreover, the Gospel was the more spread through the bonds of the apostle, and met with great success; it became known in Caesar's palace, and was the means of the conversion of some of his household; and many of the brethren, through his bonds, became bolder to preach the Gospel of Christ; so that it had a free course, and was glorified: and sometimes so it is, that persecution is a means of the greater spread of the Gospel; which was an effect that followed upon the persecution raised against the church at Jerusalem, upon the death of Stephen, Acts 8:1. And indeed, when God opens an effectual door, none can shut it, though there be many adversaries; and when he gives the word a commission, there is no stopping it; when it comes in power, it bears down all before it; it cannot be fettered and bound by men, though men may be fettered and bound for the sake of it.
John Wesley
Is not bound - Not hindered in its course.
Robert Jamieson, A. R. Fausset and David Brown
Wherein--in proclaiming which Gospel.
suffer trouble--literally, "evil." I am a sufferer of evil as though I were a doer of evil.
bonds-- (Ti2 1:16).
word . . . not bound--Though my person is bound, my tongue and my pen are not (Ti2 4:17; Acts 28:31). Or he alludes not merely to his own proclamation of the Gospel, though in chains, but to the freedom of its circulation by others, even though his power of circulating it is now prescribed (Phil 1:18). He also hints to Timothy that he being free ought to be the more earnest in the service of it.
2:102:10: Վասն այնորիկ ամենայնի համբերեմ վասն ընտրելոցն, զի եւ նոքա փրկութեանն հասանիցեն՝ որ ՚ի Քրիստոս Յիսուս երկնաւոր փառօքն հանդերձ[4982]։ [4982] Ոմանք. Համբերեմք վասն... փրկութեան հասանիցեն ՚ի Քրիստոս։
10 Դրա համար ամէն ինչի համբերում եմ ընտրեալների սիրուն, որպէսզի նրանք էլ հասնեն փրկութեան եւ երկնային փառքին, որ Քրիստոս Յիսուսի միջոցով է:
10 Ուստի ամէն բանի կը համբերեմ ընտրեալներուն համար, որպէս զի անոնք ալ հասնին այն փրկութեանը, որ Քրիստոս Յիսուսով է յաւիտենական փառքով։
Վասն այնորիկ ամենայնի համբերեմ վասն ընտրելոցն, զի եւ նոքա փրկութեանն հասանիցեն որ ի Քրիստոս Յիսուս [2]երկնաւոր փառօքն հանդերձ:

2:10: Վասն այնորիկ ամենայնի համբերեմ վասն ընտրելոցն, զի եւ նոքա փրկութեանն հասանիցեն՝ որ ՚ի Քրիստոս Յիսուս երկնաւոր փառօքն հանդերձ[4982]։
[4982] Ոմանք. Համբերեմք վասն... փրկութեան հասանիցեն ՚ի Քրիստոս։
10 Դրա համար ամէն ինչի համբերում եմ ընտրեալների սիրուն, որպէսզի նրանք էլ հասնեն փրկութեան եւ երկնային փառքին, որ Քրիստոս Յիսուսի միջոցով է:
10 Ուստի ամէն բանի կը համբերեմ ընտրեալներուն համար, որպէս զի անոնք ալ հասնին այն փրկութեանը, որ Քրիստոս Յիսուսով է յաւիտենական փառքով։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Посему я все терплю ради избранных, дабы и они получили спасение во Христе Иисусе с вечною славою.
2:10  διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς, ἵνα καὶ αὐτοὶ σωτηρίας τύχωσιν τῆς ἐν χριστῶ ἰησοῦ μετὰ δόξης αἰωνίου.
2:10. διὰ (through) τοῦτο (to-the-one-this) πάντα ( to-all ) ὑπομένω (I-stay-under) διὰ (through) τοὺς (to-the-ones) ἐκλεκτούς , ( to-forthed-out ,"ἵνα (so) καὶ (and) αὐτοὶ (them) σωτηρίας (of-a-savioring-unto) τύχωσιν (they-might-have-had-actuated) τῆς (of-the-one) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) μετὰ (with) δόξης (of-a-recognition) αἰωνίου. (of-aged-belonged)
2:10. ideo omnia sustineo propter electos ut et ipsi salutem consequantur quae est in Christo Iesu cum gloria caelestiTherefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus, with heavenly glory.
10. Therefore I endure all things for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory.
2:10. I endure all things for this reason: for the sake of the elect, so that they, too, may obtain the salvation which is in Christ Jesus, with heavenly glory.
2:10. Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.
Therefore I endure all things for the elect' s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory:

10: Посему я все терплю ради избранных, дабы и они получили спасение во Христе Иисусе с вечною славою.
2:10  διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς, ἵνα καὶ αὐτοὶ σωτηρίας τύχωσιν τῆς ἐν χριστῶ ἰησοῦ μετὰ δόξης αἰωνίου.
2:10. ideo omnia sustineo propter electos ut et ipsi salutem consequantur quae est in Christo Iesu cum gloria caelesti
Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus, with heavenly glory.
2:10. I endure all things for this reason: for the sake of the elect, so that they, too, may obtain the salvation which is in Christ Jesus, with heavenly glory.
2:10. Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:10: For the elect's sake - For the sake of the Gentiles, elected by God's goodness to enjoy every privilege formerly possessed by the Jews, and, in addition to these, all the blessings of the Gospel; the salvation of Christ here, and eternal glory hereafter.
Albert Barnes: Notes on the Bible - 1834
2:10: Therefore I endure all things for the elect's sakes; - see the notes at Co2 1:6. The sense is, What I suffer is in the cause of the church, spoken of here, as it is often, as chosen, or elected; see the notes at Eph 1:4.
That they may also obtain the salvation, ... - Their salvation, though they, were elected, could not be secured without proper efforts. The meaning of the apostle here is, that he was willing to suffer if he might save others; and any one ought to be willing to suffer in order to secure the salvation of the elect - for it was an object for which the Redeemer was willing to lay down his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: I endure: Ti2 2:3; Eph 3:13; Col 1:24
for: Mat 24:22, Mat 24:24, Mat 24:31; Joh 11:52, Joh 17:9; Co1 9:22; Co2 1:6, Co2 4:15; Col 1:24
obtain: Pro 8:35; Joh 17:24; Th1 5:9; Ti1 1:13, Ti1 1:14; Pe1 2:10
with: Rom 2:7, Rom 9:23; Co2 4:17; Col 1:27; Th2 2:14; Pe1 5:10
John Gill
Therefore I endure all things for the elects' sakes,.... There is a certain number of persons whom God has chosen in Christ from everlasting unto salvation, who shall certainly be saved; for these Jesus Christ suffered and died; and on their account is the Gospel sent, preached, and published to the world; for their sakes are ministers fitted and qualified for their work, and have their mission and commission to perform it, and suffer what they do in the execution of it; and since it was for the sake of such, whom God had loved and chosen, that the apostle endured all his reproaches, afflictions, and persecutions, he was the more cheerful under them; and the consideration of it was a support unto him:
that they may also obtain; as well as himself, and other chosen vessels of salvation, who were called by grace already; for the apostle is speaking of such of the elect, who were, as yet, in a state of nature:
the salvation which is in Christ Jesus with eternal glory; salvation is only by Christ Jesus, and in him; and this is only for the elect of God; and it is published in the Gospel, that they might obtain it; and in all ages they do obtain it, or enjoy it: the thing itself is obtained by Christ for them, through his obedience, sufferings, and death; and it is published in the everlasting Gospel, that they might come to the knowledge of it; and in the effectual calling it is brought near by the Spirit of God, and applied unto them; and they have now both a meetness for it, and a right unto it, and shall fully enjoy it in heaven; for it has "eternal glory", or "heavenly glory", as the Vulgate Latin and Ethiopic versions read, "annexed to it"; or rather the full enjoyment of it will consist in an eternal and heavenly glory, which will be put upon the saints, both in soul and body, and remain to all eternity.
John Wesley
Therefore - Encouraged by this, that "the word of God be not bound." I endure all things - See the spirit of a real Christian? Who would not wish to be likeminded? Salvation is deliverance from all evil; glory, the enjoyment of all good.
Robert Jamieson, A. R. Fausset and David Brown
Therefore--Because of the anxiety I feel that the Gospel should be extended; that anxiety being implied in Ti2 2:9.
endure--not merely "I passively suffer," but "I actively and perseveringly endure," and "am ready to endure patiently all things."
the elect's sakes--for the sake of the Church: all the members of Christ's spiritual body (Col 1:24).
they . . . also--as well as myself: both God's elect not yet converted and those already so.
salvation . . . glory--not only salvation from wrath, but glory in reigning with Him eternally (Ti2 2:12). Glory is the full expansion of salvation (Acts 2:47; Rom 8:21-24, Rom 8:30; Heb 9:28). So grace and glory (Ps 84:12).
2:112:11: Հաւատարի՛մ է բանս. զի եթէ ընդ նմա մեռաք, ընդ նմին եւ կեցցո՛ւք[4983]. [4983] Ոմանք. Զի թէ ընդ նմին։
11 Ճիշտ է այս խօսքը, թէ՝ «Եթէ Քրիստոսի հետ մեռանք, նրա հետ էլ պիտի ապրենք.
11 Այս խօսքը հաւատարիմ է. վասն զի եթէ անոր հետ մեռանք, անոր հետ պիտի ապրինք ալ.
Հաւատարիմ է բանս. զի եթէ ընդ նմա մեռաք, ընդ նմին եւ կեցցուք:

2:11: Հաւատարի՛մ է բանս. զի եթէ ընդ նմա մեռաք, ընդ նմին եւ կեցցո՛ւք[4983].
[4983] Ոմանք. Զի թէ ընդ նմին։
11 Ճիշտ է այս խօսքը, թէ՝ «Եթէ Քրիստոսի հետ մեռանք, նրա հետ էլ պիտի ապրենք.
11 Այս խօսքը հաւատարիմ է. վասն զի եթէ անոր հետ մեռանք, անոր հետ պիտի ապրինք ալ.
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Верно слово: если мы с Ним умерли, то с Ним и оживем;
2:11  πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν·
2:11. πιστὸς (Trusted) ὁ (the-one) λόγος: (a-forthee) εἰ (if) γὰρ (therefore) συναπεθάνομεν, (we-had-died-off-together,"καὶ (and) συνζήσομεν: (we-shall-life-together-unto)
2:11. fidelis sermo nam si conmortui sumus et convivemusA faithful saying: for if we be dead with him, we shall live also with him.
11. Faithful is the saying: For if we died with him, we shall also live with him:
2:11. It is a faithful saying: that if we have died with him, we will also live with him.
2:11. [It is] a faithful saying: For if we be dead with [him], we shall also live with [him]:
a faithful saying: For if we be dead with [him], we shall also live with:

11: Верно слово: если мы с Ним умерли, то с Ним и оживем;
2:11  πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν·
2:11. fidelis sermo nam si conmortui sumus et convivemus
A faithful saying: for if we be dead with him, we shall live also with him.
2:11. It is a faithful saying: that if we have died with him, we will also live with him.
2:11. [It is] a faithful saying: For if we be dead with [him], we shall also live with [him]:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Апостол, в ободрение Тимофею, приводит "верное слово", т. е. выдержку из христианского песнопения, в котором выражается уверенность христиан в прославлении со Христом для тех, кто с Ним пойдет на смерть.

Умерли - в действительном смысле этого слова. Здесь разумеется мученическая смерть за Христа, которую должен быть всегда готов претерпеть верующий христианин. С другой стороны, отрекающийся от Христа не будет признан Христом за Своего при Его втором пришествии на землю.

Он пребывает верен, т. е. в точности исполнит то, что говорил, - именно Свои угрозы.
Adam Clarke: Commentary on the Bible - 1831
2:11: If we be dead with him - That is: As surely as Christ rose again from the dead, so surely shall we rise again; and if we die for him, we shall surely live again with him. This, says the apostle, is πιστος ὁ λογος, a true doctrine. This is properly the import of the word; and we need not seek, as Bp. Tillotson and many others have done, for some saying of Christ which the apostle is supposed to be here quoting, and which he learned from tradition.
Albert Barnes: Notes on the Bible - 1834
2:11: It is a faithful saying - Or, rather, that which he was about to say was worthy of entire credence and profound attention; see the notes at Ti1 1:15. The object is to encourage Timothy to bear trials by the hope of salvation.
For if we be dead with him - see the notes at Rom 6:8.
We shall also live with him - This was a sort of maxim, or a settled point, which is often referred to in the Bible; see the Rom 6:3-5 notes; Joh 11:25 note; Th1 4:14 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: faithful: Ti1 1:15, Ti1 3:1; Tit 3:8
For: Rom 6:5, Rom 6:8; Co2 4:10; Gal 2:19, Gal 2:20; Col 3:3, Col 3:4
we shall: Joh 14:19; Co2 13:4; Th1 4:17, Th1 5:10
Geneva 1599
(8) [It is] a faithful saying: For if we be (c) dead with [him], we shall also live with [him]:
(8) The fourth admonition: we ought not to contend upon words and questions, which are not only unprofitable, but also for the most part hurtful: but rather upon this, how we may compose ourselves to every manner of patience, and to die also with Christ (that is to say, for Christ's name) because that is the plain way to the most glorious life. And contrary to this, the falling away of men can diminish no part of the truth of God, even though by such means they procure most certain destruction to themselves.
(c) If we are afflicted with Christ, and for Christ's sake.
John Gill
It is a faithful saying,.... This may refer either to what goes before, that all things, all reproaches and sufferings, through the ministration of the Gospel, are endured for the elects' sake; and that shall certainly obtain salvation in Christ, and eternal glory, to which they are predestinated: or to what follows, which being of moment and importance, and difficult to be believed, as that death led to life, and sufferings were the way to the kingdom; the apostle prefaces it in this manner, affirming the truth of it, that it was sure and certain, and to be believed, and depended on as such.
For if we be dead with him; with Christ, as all his people are, by virtue of union to him; they are dead with him, he and they being one, in a legal sense; when he died, they died with him; being crucified with him, as their head and representative, their old man, their sins, were also crucified with him, being imputed to him, and laid upon him; and through the efficacy of his death, they became dead to sin, both to its damning and governing power, and so are planted together in the likeness of his death; so that as he died unto sin once, and lives again to die no more, they die unto sin, and are alive to God, and shall live for ever. Moreover, this, agreeably to what follows, may be understood of the saints dying for Christ's sake, and the Gospel, whereby they are conformed unto him, and feel the fellowship of his sufferings, and so may be said to be dead with him: and such may assure themselves of the truth of what follows,
we shall also live with him; as many as were crucified with Christ, and buried with him, rose with him from the dead, and were justified in him, as their head and representative; the free gift came on them to justification of life; and they that are dead to sin, through the efficacy of his death, live a life of sanctification, which they have from him, and is maintained and supported by him, and is to his glory; and they live a life of communion with him, in whose favour is life; and though they die, and for his sake, they shall rise again; and because he lives, they shall live also, even a life of glory, happiness, and endless pleasure. And this is part of the faithful saying, and to be believed, and is believed by the saints: see Rom 6:8. Moreover, since the word "him" is not in the original text, and the elect are spoken of in the preceding verse, what if the sense should be this, this is true doctrine, and a certain matter of fact, if we and the elect of God die together in the same cause, and for the sake of Christ, and the Gospel, we shall live together in everlasting bliss and glory?
John Wesley
Dead with him - Dead to sin, and ready to die for him.
Robert Jamieson, A. R. Fausset and David Brown
Greek, "Faithful is the saying."
For--"For" the fact is so that, "if we be dead with Him (the Greek aorist tense implies a state once for all entered into in past times at the moment of regeneration, Rom 6:3-4, Rom 6:8; Col 2:12), we shall also live with Him." The symmetrical form of "the saying," Ti2 2:11-13, and the rhythmical balance of the parallel clauses, makes it likely, they formed part of a Church hymn (see on Ti1 3:16), or accepted formula, perhaps first uttered by some of the Christian "prophets" in the public assembly (1Cor 14:26). The phrase "faithful is the saying," which seems to have been the usual formula (compare Ti1 1:15; Ti1 3:1; Ti1 4:9; Tit 3:8) in such cases, favors this.
2:122:12: եթէ համբերեմք, ընդ նմին եւ թագաւորեսցո՛ւք. եւ եթէ ուրանամք՝ եւ նա՛ ուրանայ զմեզ[4984]. [4984] Ոմանք. Եւ եթէ համբե՛՛։
12 եթէ համբերենք, նրա հետ էլ պիտի թագաւորենք. եւ եթէ ուրանանք, նա էլ մե՛զ պիտի ուրանայ.
12 Եթէ համբերենք, անոր հետ պիտի թագաւորենք ալ. եթէ զինք ուրանանք, ինքն ալ մեզ պիտի ուրանայ.
եթէ համբերեմք, ընդ նմին եւ թագաւորեսցուք. եւ եթէ ուրանամք, եւ նա ուրանայ զմեզ:

2:12: եթէ համբերեմք, ընդ նմին եւ թագաւորեսցո՛ւք. եւ եթէ ուրանամք՝ եւ նա՛ ուրանայ զմեզ[4984].
[4984] Ոմանք. Եւ եթէ համբե՛՛։
12 եթէ համբերենք, նրա հետ էլ պիտի թագաւորենք. եւ եթէ ուրանանք, նա էլ մե՛զ պիտի ուրանայ.
12 Եթէ համբերենք, անոր հետ պիտի թագաւորենք ալ. եթէ զինք ուրանանք, ինքն ալ մեզ պիտի ուրանայ.
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: если терпим, то с Ним и царствовать будем; если отречемся, и Он отречется от нас;
2:12  εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς·
2:12. εἰ (if) ὑπομένομεν, (we-stay-under,"καὶ (and) συμβασιλεύσομεν: (we-shall-rule-together-of) εἰ (if) ἀρνησόμεθα , ( we-shall-deny-unto ,"κἀκεῖνος (and-the-one-thither) ἀρνήσεται ( it-shall-deny-unto ) ἡμᾶς: (to-us)
2:12. si sustinemus et conregnabimus si negabimus et ille negabit nosIf we suffer, we shall also reign with him. If we deny him, he will also deny us.
12. if we endure, we shall also reign with him: if we shall deny him, he also will deny us:
2:12. If we suffer, we will also reign with him. If we deny him, he will also deny us.
2:12. If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:
If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:

12: если терпим, то с Ним и царствовать будем; если отречемся, и Он отречется от нас;
2:12  εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς·
2:12. si sustinemus et conregnabimus si negabimus et ille negabit nos
If we suffer, we shall also reign with him. If we deny him, he will also deny us.
2:12. If we suffer, we will also reign with him. If we deny him, he will also deny us.
2:12. If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:12: If we suffer - with him - These are other parts of the true doctrine, which the apostle mentions above.
Albert Barnes: Notes on the Bible - 1834
2:12: If we suffer, we shall also reign with him - The meaning is, that the members will be treated as the Head is. We become united with him by faith, and, if we share his treatment on earth, we shall share his triumphs in heaven; see the notes at Rom 8:17.
If we deny him, he also will deny us; - see the notes at Mat 10:32-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: we suffer: Mat 19:28, Mat 19:29; Act 14:22; Rom 8:17; Phi 1:28; Th2 1:4-8; Pe1 4:13-16; Rev 1:6, Rev 1:9, Rev 5:10, Rev 20:4, Rev 20:6
if we deny: Pro 30:9; Mat 10:33, Mat 26:35, Mat 26:75; Mar 8:38, Mar 10:33; Luk 9:26, Luk 12:9; Jo1 2:22; Jo1 2:23; Jde 1:4; Rev 2:13, Rev 3:8
John Gill
If we suffer,.... With him, with Christ, as in Rom 8:17 all the elect suffered with Christ when he suffered; they suffered in him the whole penalty of the law, all the righteousness, strictness, and severity of it; and they are partakers of the benefits of his sufferings, as peace, pardon, righteousness, redemption, and everlasting salvation. And such being called by grace, and having made a profession of Christ, they suffer shame and reproach, loss of credit and reputation, and sometimes loss of goods, and corporeal punishment, and even death itself: but though they do, and if they should, they may be satisfied of the truth of this,
we shall also reign with him; they reign with him now in the kingdom of grace; grace reigns in their hearts, where Christ, the King of glory, has entered, and has set up his throne, and where he dwells by faith, they being made kings and priests unto God by him; and they shall reign with him in his kingdom here on earth, for the space of a thousand years; and they shall reign with him in glory to all eternity: this is certain, for this kingdom is prepared for them, it is given to them, they are called unto it, and have both a right unto, and meetness for it; see Rom 8:17,
if we deny him, he also will deny us: there is a denying of Christ in words; so it is denied by the Jews that Christ is come in the flesh, and that Jesus is the Messiah; and some that have bore the Christian name, though very unworthily, have denied his true deity, his real humanity, proper sonship, and the efficacy of his blood, righteousness, and sacrifice, for pardon, justification, and atonement: and there is a denying of him in works; so some that profess to know him, and do own him in his person and offices, yet in works deny him; their conversation is not becoming their profession of him; they have the form of godliness, but deny the power of it: there is a secret and silent denying of him, when men are ashamed of him, and do not confess him; and there is an open denying of him, by such who set their mouth against the heavens, and their tongue walketh throughout the earth; there is a partial denying of Christ, which was Peter's case, though his faith in him, and love to him, were not lost; and there is a total denying of him, a thorough apostasy, and from which there is no recovery; and if there be any such apostates among those who have named the name of Christ, he will deny them, he will not own them for his another day; he will set them at his left hand; he will declare he knows them not, and will banish them from his presence for evermore. This is another branch of the faithful saying; this will certainly be the case; Christ himself has said it, Mt 10:33.
John Wesley
If we deny him - To escape suffering for him.
Robert Jamieson, A. R. Fausset and David Brown
suffer--rather, as the Greek is the same as in Ti2 2:10, "If we endure (with Him)" (Rom 8:17).
reign with him--The peculiar privilege of the elect Church now suffering with Christ, then to reign with Him (see on 1Cor 6:2). Reigning is something more than mere salvation (Rom 5:17; Rev_ 3:21; Rev_ 5:10; Rev_ 20:4-5).
deny--with the mouth. As "believe" with the heart follows, Ti2 2:12. Compare the opposite, "confess with thy mouth" and "believe in thine heart" (Rom 10:9-10).
he also will deny us-- (Mt 10:33).
2:132:13: եւ եթէ չհաւատամք, նա հաւատարի՛մ մնայ, ուրանալ զանձն իւր ո՛չ կարէ[4985]։[4985] Ոմանք. Եւ թէ չհաւա՛՛։ Օրինակ մի. Ուրանալ զինքն ոչ կարէ։
13 եւ եթէ հաւատարիմ չմնանք, նա հաւատարիմ է մնում, որովհետեւ ինքն իրեն ուրանալ չի կարող»[17]:[17] 17. Փառաբանական երգ, որ երգում էին քրիստոնեայ մարտիրոսները:
13 Եթէ չհաւատանք, ինք հաւատարիմ կը մնայ, իր անձը չի կրնար ուրանալ։
եւ եթէ չհաւատամք, նա հաւատարիմ մնայ, ուրանալ զանձն իւր ոչ կարէ:

2:13: եւ եթէ չհաւատամք, նա հաւատարի՛մ մնայ, ուրանալ զանձն իւր ո՛չ կարէ[4985]։
[4985] Ոմանք. Եւ թէ չհաւա՛՛։ Օրինակ մի. Ուրանալ զինքն ոչ կարէ։
13 եւ եթէ հաւատարիմ չմնանք, նա հաւատարիմ է մնում, որովհետեւ ինքն իրեն ուրանալ չի կարող»[17]:
[17] 17. Փառաբանական երգ, որ երգում էին քրիստոնեայ մարտիրոսները:
13 Եթէ չհաւատանք, ինք հաւատարիմ կը մնայ, իր անձը չի կրնար ուրանալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: если мы неверны, Он пребывает верен, ибо Себя отречься не может.
2:13  εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται.
2:13. εἰ (if) ἀπιστοῦμεν, (we-un-trust-unto,"ἐκεῖνος (the-one-thither) πιστὸς (trusted) μένει, (it-stayeth," ἀρνήσασθαι ( to-have-denied-unto ) γὰρ (therefore) ἑαυτὸν (to-self) οὐ (not) δύναται . ( it-ableth )
2:13. si non credimus ille fidelis manet negare se ipsum non potestIf we believe not, he continueth faithful, he cannot deny himself.
13. if we are faithless, he abideth faithful; for he cannot deny himself.
2:13. If we are unfaithful, he remains faithful: he is not able to deny himself.
2:13. If we believe not, [yet] he abideth faithful: he cannot deny himself.
If we believe not, [yet] he abideth faithful: he cannot deny himself:

13: если мы неверны, Он пребывает верен, ибо Себя отречься не может.
2:13  εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται.
2:13. si non credimus ille fidelis manet negare se ipsum non potest
If we believe not, he continueth faithful, he cannot deny himself.
2:13. If we are unfaithful, he remains faithful: he is not able to deny himself.
2:13. If we believe not, [yet] he abideth faithful: he cannot deny himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:13: If we believe not - Should we deny the faith and apostatize, he is the same, as true to his threatenings as to his promises; he cannot deny - act contrary to, himself.
Albert Barnes: Notes on the Bible - 1834
2:13: If we believe not, yet he abideth faithful - This cannot mean that, if we live in sin, he will certainly save us, as if he had made any promise to the elect, or formed any purpose that he would save them; whatever might be their conduct; because:
(1) he had just said that if we deny him he will deny us; and,
(2) there is no such promise in the Bible, and no such purpose has been formed. The promise is, that be that is a believer shall be saved, and there is no purpose to save any but such as lead holy lives. The meaning must be, that if we are unbelieving and unfaithful, Christ will remain true to his word, and we cannot hope to be saved. The object of the apostle evidently is, to excite Timothy to fidelity in the performance of duty, and to encourage him to bear trials, by the assurance that we cannot hope to escape if we are not faithful to the cause of the Saviour. This interpretation accords with the design which he had in view.
He cannot deny himself - Implying that it would be a denial of his very nature to save those who are unfaithful. He is holy; and how can he save one who is unholy? His very nature is purity; and how can he save one who has no purity? Let no one, then, suppose that, because he is elected, he is safe, if he lives in sin. The electing purpose of God, indeed, makes salvation sure; but it is only for those who lead righteous lives. Nothing would be mere dishonorable for God than to resolve to save a man that lived habitually in sin; and if that were the doctrine of election, it would deserve all the opprobrium that has ever been heaped upon it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: yet: Isa 25:1; Mat 24:35; Rom 3:3, Rom 9:6; Th1 5:24; Th2 3:3
he cannot: Num 23:19; Tit 1:2; Heb 6:18
John Gill
If we believe not, yet he abideth faithful,.... The Syriac and Ethiopic versions read, "if we believe not him". This may be understood, either of such who are altogether destitute of faith, who do not believe in Christ at all; and particularly do not believe what was just now said concerning his denying such that deny him, but mock and scoff at his coming, and at a future judgment: this unbelief of theirs will not make void his faith or faithfulness; see Rom 3:3, he will abide faithful to his word of threatening; and what he says in Mk 16:16 will be found to be an everlasting truth: or it may be understood of true believers, whose faith sometimes is very low, as to its exercise on Christ, and with reference to their future glory and happiness; but Christ is faithful to all his, covenant engagements for them, to bring them to glory, and to every word of promise concerning their happiness, and to every branch of the faithful saying above mentioned; and he is ever the same in his love to them, and in the efficacy of his blood, righteousness, and sacrifice; and his salvation is an everlasting and unchangeable one; nor do the saints' interest in it, and security by it, depend upon their acts of believing, or their frames, but upon the firmness and unchangeableness of Christ, the object of faith.
He cannot deny himself; he cannot go contrary to his word; that would be to act contrary to his nature and perfections, and would be a denying of himself, which is not possible; wherefore his faithfulness will never fail, even though, the faith of his people does, as to the exercise of it.
John Wesley
If we believe not - That is, though some believe not, God will make good all his promises to them that do believe. He cannot deny himself - His word cannot fail.
Robert Jamieson, A. R. Fausset and David Brown
believe not--"If we are unbelievers (literally, 'unfaithful'), He remains faithful" (Deut 7:9-10). The oldest manuscripts read, "For He cannot (it is an impossibility that He should) deny Himself." He cannot be unfaithful to His word that He will deny those who deny Him, though we be not faithful to our profession of faith in Him (Rom 3:3). Three things are impossible to God, to die, to lie, and to be deceived [AUGUSTINE, The Creed, 1.1], (Heb 6:18). This impossibility is not one of infirmity, but of infinite power and majesty. Also, indirectly, comfort is suggested to believers, that He is faithful to His promises to them; at the same time that apostates are shaken out of their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the faith.
2:142:14: Զայս յո՛ւշ արասջիր՝ վկայութիւն եդեալ առաջի Աստուծոյ. մի՛ բանակռի՛ւ լինել յոչինչ պէտս ՚ի կործանումն լսողաց։
14 Այս բաները յիշեցրո՛ւ նրանց՝ վկայութիւն տալով Աստծու առաջ, որ բանակռիւներ չմղեն, որոնք ոչ մի բանի օգտակար չեն, այլ կործանում են լսողներին:
14 Այս բաները անոնց միտքը ձգէ՝ Տէրոջը առջեւ վկայելով, խօսքերու վրայ վէճ չընել՝ որ բանի մը օգտակար չէ, հապա միայն կը կործանէ լսողները։
Զայս յուշ արասջիր` վկայութիւն եդեալ առաջի [3]Աստուծոյ, մի՛ բանակռիւ լինել յոչինչ պէտս ի կործանումն լսողաց:

2:14: Զայս յո՛ւշ արասջիր՝ վկայութիւն եդեալ առաջի Աստուծոյ. մի՛ բանակռի՛ւ լինել յոչինչ պէտս ՚ի կործանումն լսողաց։
14 Այս բաները յիշեցրո՛ւ նրանց՝ վկայութիւն տալով Աստծու առաջ, որ բանակռիւներ չմղեն, որոնք ոչ մի բանի օգտակար չեն, այլ կործանում են լսողներին:
14 Այս բաները անոնց միտքը ձգէ՝ Տէրոջը առջեւ վկայելով, խօսքերու վրայ վէճ չընել՝ որ բանի մը օգտակար չէ, հապա միայն կը կործանէ լսողները։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Сие напоминай, заклиная пред Господом не вступать в словопрения, что нимало не служит к пользе, а к расстройству слушающих.
2:14  ταῦτα ὑπομίμνῃσκε, διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ μὴ λογομαχεῖν, ἐπ᾽ οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων.
2:14. Ταῦτα (To-the-ones-these) ὑπομίμνησκε, (thou-should-remind-under," διαμαρτυρόμενος ( witnessing-through ) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"μὴ (lest) λογομαχεῖν, (to-forthee-battle-unto) ἐπ' (upon) οὐδὲν (to-not-moreover-one) χρήσιμον, (to-afford-belonged-to,"ἐπὶ (upon) καταστροφῇ (unto-a-beturning-down) τῶν (of-the-ones) ἀκουόντων . ( of-hearing )
2:14. haec commone testificans coram Domino noli verbis contendere in nihil utile ad subversionem audientiumOf these things put them in mind, charging them before the Lord. Contend not in words: for it is to no profit, but to the subverting of the hearers.
14. Of these things put them in remembrance, charging in the sight of the Lord, that they strive not about words, to no profit, to the subverting of them that hear.
2:14. Insist on these things, testifying before the Lord. Do not be contentious about words, for this is useful for nothing but the subversion of listeners.
2:14. Of these things put [them] in remembrance, charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers.
Of these things put [them] in remembrance, charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers:

14: Сие напоминай, заклиная пред Господом не вступать в словопрения, что нимало не служит к пользе, а к расстройству слушающих.
2:14  ταῦτα ὑπομίμνῃσκε, διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ μὴ λογομαχεῖν, ἐπ᾽ οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων.
2:14. haec commone testificans coram Domino noli verbis contendere in nihil utile ad subversionem audientium
Of these things put them in mind, charging them before the Lord. Contend not in words: for it is to no profit, but to the subverting of the hearers.
2:14. Insist on these things, testifying before the Lord. Do not be contentious about words, for this is useful for nothing but the subversion of listeners.
2:14. Of these things put [them] in remembrance, charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
14: Сие напоминай - т. е. о необходимости для проповедников Евангелия страдать за Христа, для того чтобы наследовать в будущем прославление.

Заклиная пред Господом - указывая слушателям на их ответственность пред Богом.

Не вступать в словопрения - по некоторым чтениям: не вступай в словопрения (mh logomacei). С этого начинается новый ряд увещаний, обращенных к самому Тимофею.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions against Error.A. D. 66.
14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. 15 Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 16 But shun profane and vain babblings: for they will increase unto more ungodliness. 17 And their word will eat as doth a canker: of whom is Hymenæus and Philetus; 18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

Having thus encouraged Timothy to suffer, he comes in the next place to direct him in his work.

I. He must make it his business to edify those who were under his charge, to put them in remembrance of those things which they did already know; for this is the work of ministers; not to tell people that which they never knew before, but to put them in mind of that which they do know, charging them that they strive not about words. Observe, Those that are disposed to strive commonly strive about matters of very small moment. Strifes of words are very destructive to the things of God. That they strive not about words to no profit. If people did but consider of what little use most of the controversies in religion are, they would not be so zealous in their strifes of words, to the subverting of the hearers, to the drawing of them away from the great things of God, and occasioning unchristian heats and animosities, by which truth is often in danger of being lost. Observe, People are very prone to strive about words, and such strifes never answer any other ends than to shake some and subvert others; they are not only useless, but they are very hurtful, and therefore ministers are to charge the people that they do not strive about words, and they are most likely to be regarded when they charge them before the Lord, that is, in his name and from his word; when they produce their warrant for what they say.--Study to show thyself approved unto God, v. 15. Observe, The care of ministers must be to approve themselves unto God, to be accepted of him, and to show that they are so approved unto God. In order thereunto, there must be constant care and industry: Study to show thyself such a one, a workman that needs not be ashamed. Ministers must be workmen; they have work to do, and they must take pains in it. Workmen that are unskilful, or unfaithful, or lazy, have need to be ashamed; but those who mind their business, and keep to their work, are workmen that need not be ashamed. And what is their work? It is rightly to divide the word of truth. Not to invent a new gospel, but rightly to divide the gospel that is committed to their trust. To speak terror to those to whom terror belongs, comfort to whom comfort; to give every one his portion in due season, Matt. xxiv. 45. Observe here, 1. The word which ministers preach is the word of truth, for the author of it is the God of truth. 2. It requires great wisdom, study, and care, to divide this word of truth rightly; Timothy must study in order to do this well.

II. He must take heed of that which would be a hindrance to him in his work, v. 16. He must take heed of error: Shun profane and vain babblings. The heretics, who boasted of their notions and their arguments, thought their performances such as might recommend them; but the apostle calls them profane and vain babblings: when once men become fond of those they will increase unto more ungodliness. The way of error is down-hill; one absurdity being granted or contended for, a thousand follow: Their word will eat as doth a canker, or gangrene; when errors or heresies come into the church, the infecting of one often proves the infecting of many, or the infecting of the same person with one error often proves the infecting of him with many errors. Upon this occasion the apostle mentions some who had lately advanced erroneous doctrines: Hymeneus and Philetus. He names these corrupt teachers, by which he sets a brand upon them, to their perpetual infamy, and warns all people against hearkening to them. They have erred concerning the truth, or concerning one of the fundamental articles of the Christian religion, which is truth. The resurrection of the dead is one of the great doctrines of Christ. Now see the subtlety of the serpent and the serpent's seed. They did not deny the resurrection (for that had been boldly and avowedly to confront the word of Christ), but they put a corrupt interpretation upon that true doctrine, saying that the resurrection was past already, that what Christ spoke concerning the resurrection was to be understood mystically and by way of allegory, that it must be meant of a spiritual resurrection only. It is true, there is a spiritual resurrection, but to infer thence that there will not be a true and real resurrection of the body at the last day is to dash one truth of Christ in pieces against another. By this they overthrew the faith of some, took them off from the belief of the resurrection of the dead; and if there be no resurrection of the dead, nor future state, no recompence of our services and sufferings in another world, we are of men the most miserable, 1 Cor. xv. 19. Whatever takes away the doctrine of a future state overthrows the faith of Christians. The apostle had largely disproved this error (1 Cor. xv.), and therefore does not here enter into the arguments against it. Observe, 1. The babblings Timothy was to shun were profane and vain; they were empty shadows, and led to profaneness: For they will increase unto more ungodliness. 2. Error is very productive, and on that account the more dangerous: it will eat like a gangrene. 3. When men err concerning the truth, they always endeavour to have some plausible pretence for it. Hymeneus and Philetus did not deny a resurrection, but pretended it was already past. 4. Error, especially that which affects the foundation, will overthrow the faith of some.
Adam Clarke: Commentary on the Bible - 1831
2:14: That they strive not about words - Words, not things, have been a most fruitful source of contention in the Christian world; and among religious people, the principal cause of animosity has arisen from the different manner of apprehending the same term, while, in essence, both meant the same thing. All preachers and divines should be very careful, both in speaking and writing, to explain the terms they use, and never employ them in any sense but that in which they have explained them.
The subverting of the hearers - This is the general tendency of all polemical divinity and controversial preaching, when angry passions are called in to support the doctrines of the Gospel.
Albert Barnes: Notes on the Bible - 1834
2:14: Of these things put them in remembrance - These great principles in regard to the kingdom of Christ. They would be as useful to others as they were for Timothy, to whom they were specially addressed.
Charging them before the Lord - In the presence of the Lord, implying that it was a very important matter; see the notes at Ti1 1:18.
That they strive not about words to no profit; - see the notes at Ti1 1:6; Ti1 6:4.
But to the subverting of the hearers - Turning them away from the simplicity of faith. It is rare, indeed, that a religious controversy does not produce this effect, and this is commonly the case, where, as often happens, the matter in dispute is of little importance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: put: Ti2 1:6; Pe2 1:13
charging: Ti2 4:1; Eph 4:17; Th1 4:1; Th2 3:6; Ti1 5:21, Ti1 6:13
that: Ti2 2:16, Ti2 2:23; Rom 14:1; Ti1 1:4, Ti1 1:6, Ti1 6:4, Ti1 6:5; Tit 3:9-11
to no: Sa1 12:21; Jer 2:8, Jer 2:11, Jer 7:8, Jer 16:19, Jer 23:32; Hab 2:18; Mat 16:26; Ti1 4:8; Heb 13:9
the subverting: Jer 23:36; Act 13:10, Act 15:24; Gal 1:7; Tit 3:11
Geneva 1599
Of these things put [them] in remembrance, (d) charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers.
(d) Call God to witness, or as a Judge: as Moses, Joshua, Samuel, and Paul himself did, in Acts 13.
John Gill
Of these things put them in remembrance,.... Meaning either his hearers, or those to whom he was to commit the things he had heard of the apostle, and who must expect to suffer afflictions, and endure hardships, for the sake of Christ, and his Gospel; wherefore to remind them of the above sayings might be of use and comfort to them. This clause is wanting in the Arabic version.
Charging them before the Lord; the omniscient God, as in his sight, as they will answer it to him another day; see Ti1 5:21,
that they strive not about words; it became them to strive and contend for the form of sound words, for the wholesome words or doctrines of our Lord Jesus, but not about mere words, and especially such as were
to no profit; to no advantage to truth, nor to themselves nor others; were not to edification, to spiritual edification, to godly edifying, which is in faith:
but to the subverting of the hearers; the confounding of their minds, misleading their judgments, and overthrowing their faith; and therefore were not only unprofitable, but hurtful and pernicious, and by all means to be avoided.
John Wesley
Remind them - Who are under thy charge. O how many unnecessary things are thus unprofitably, nay hurtfully, contended for.
Robert Jamieson, A. R. Fausset and David Brown
them--those over whom thou dost preside (Tit 3:1).
charging--Greek, "testifying continually": "adjuring them."
before the Lord-- (Ti1 5:21).
that they strive not about words--rather, "strive with words": "not to have a (mere) war of words" (Ti2 2:23-24; Ti1 6:4) where the most vital matters are at stake (Ti2 2:17-18; Acts 18:15). The oldest manuscripts put a stop at "charging them before the Lord" (which clause is thus connected with "put them in remembrance") and read the imperative, "Strive not thou in words," &c.
to no profit--not qualifying "words"; but Greek neuter, in apposition with "strive in words," "(a thing tending) to no profit," literally, "profitable for nothing"; the opposite of "meet for the master's use" (Ti2 2:21).
to the subverting--sure to subvert (overturn) the hearers: the opposite of "edifying" (building up) (2Cor 13:10).
2:152:15: Փութացի՛ր զանձն քո ընտի՛ր կացուցանել առաջի Աստուծոյ, մշակ առանց ամօթո՛յ. ուղի՛ղ համառօտել զբանն ճշմարտութեան[4986]։ [4986] Բազումք. Փութասջիր զանձն քո։
15 Ջանա՛ Աստծու առաջ ներկայացնել քեզ փորձուած, որպէս մի մշակ, որ ամօթով չի մնում, ճշմարտութեան խօսքը ուղիղ ներկայացնող:
15 Ջանա՛ քու անձդ ընտիր ցուցնելու Աստուծոյ առջեւ, այնպիսի բանուոր մը ըլլալով, որ պիտի չամչնայ ճշմարտութեան խօսքը շիտակ բացատրելով։
Փութասջիր զանձն քո ընտիր կացուցանել առաջի Աստուծոյ, մշակ առանց ամօթոյ, ուղիղ համառօտել զբանն ճշմարտութեան:

2:15: Փութացի՛ր զանձն քո ընտի՛ր կացուցանել առաջի Աստուծոյ, մշակ առանց ամօթո՛յ. ուղի՛ղ համառօտել զբանն ճշմարտութեան[4986]։
[4986] Բազումք. Փութասջիր զանձն քո։
15 Ջանա՛ Աստծու առաջ ներկայացնել քեզ փորձուած, որպէս մի մշակ, որ ամօթով չի մնում, ճշմարտութեան խօսքը ուղիղ ներկայացնող:
15 Ջանա՛ քու անձդ ընտիր ցուցնելու Աստուծոյ առջեւ, այնպիսի բանուոր մը ըլլալով, որ պիտի չամչնայ ճշմարտութեան խօսքը շիտակ բացատրելով։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: Старайся представить себя Богу достойным, делателем неукоризненным, верно преподающим слово истины.
2:15  σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῶ θεῶ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.
2:15. σπούδασον (Thou-should-have-hastened-to) σεαυτὸν (to-thyself) δόκιμον (to-assessed) παραστῆσαι (to-have-stood-beside) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"ἐργάτην (to-a-worker) ἀνεπαίσχυντον, (to-un-beshamed-upon,"ὀρθοτομοῦντα (to-straight-jut-cutting-unto) τὸν (to-the-one) λόγον (to-a-forthee) τῆς (of-the-one) ἀληθείας. (of-an-un-secluding-of)
2:15. sollicite cura te ipsum probabilem exhibere Deo operarium inconfusibilem recte tractantem verbum veritatisCarefully study to present thyself approved unto God, a workman that needeth not to be ashamed, rightly handling the word of truth.
15. Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth.
2:15. Be solicitous in the task of presenting yourself before God as a proven and unashamed worker who has handled the Word of Truth correctly.
2:15. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth:

15: Старайся представить себя Богу достойным, делателем неукоризненным, верно преподающим слово истины.
2:15  σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῶ θεῶ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.
2:15. sollicite cura te ipsum probabilem exhibere Deo operarium inconfusibilem recte tractantem verbum veritatis
Carefully study to present thyself approved unto God, a workman that needeth not to be ashamed, rightly handling the word of truth.
2:15. Be solicitous in the task of presenting yourself before God as a proven and unashamed worker who has handled the Word of Truth correctly.
2:15. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-18: В противоположность лжеучителям, Тимофей должен быть усердным, добрым работником у Бога, неукоризненным - правильнее: не стыдящимся своего служения (ср. I:8) и, наконец, в деле учения обращающим внимание на сущность дела, а не на побочные обстоятельства, как делали лжеучители: он не должен перетряхивать пустую солому (Воленберг). Эта же мысль заключается и в выражении: верно преподающим... (правильнее: прямо разрезающим - orqotomein - слово истины).

Они еще более... т. е. эти лжеучители еще дальше пойдут (prokoyousin) - в область нечестия зайдут (asebeiaV - вин. множеств, числа, как определение дальнейшей ступени лжеучительства).

И слово их как рак... От нечестия они перейдут и к еретичеству, которое будет распространяться по телу Церкви Христовой, как болезнь, известная под именем рака. Апостол указывает на двоих таких лжеучителей, дошедших до отрицания воскресения мертвых, учение о котором, по их мнению, нужно понимать в переносном смысле, как уже о случившемся при Христе, духовно оживившем многих людей.

Именей - см. 1Тим. I:20.
Adam Clarke: Commentary on the Bible - 1831
2:15: Study to show thyself approved unto God - Endeavour so to cultivate and improve thy heart and mind, that thou mayest not be a reproach to him from whom thou professest to receive thy commission.
Rightly dividing the word of truth - It is generally supposed that the apostle alludes here to the care taken to divide the sacrifices under the law; the priests studied, in dividing the victim down the spine, to do it so scrupulously that one half of the spinal marrow should be found on each side the backbone. Probably nothing was much farther from the apostle's thoughts than this view, which is now commonly taken of the subject. Indeed this scrupulously dividing does not appear to have been any original ordinance among the Jews; much stress was laid upon it in later times, but from the beginning it was not so. The word ορθοτομειν signifies,
1. Simply to cut straight, or to rectify.
2. To walk in the right way; it is thus used by Gregory Nazianzen, who, in Orat. Apol. fugae, opposes ορθοτομειν to κακως ὁδευειν, walking in a right way to walking in a bad way. Thus, καινοτομειν signifies to walk in a new way, and κατευθυνειν to walk in a straight way. See Kypke.
Therefore, by rightly dividing the word of truth, we are to understand his continuing in the true doctrine, and teaching that to every person; and, according to our Lord's simile, giving each his portion of meat in due season - milk to babes, strong meat to the full grown, comfort to the disconsolate, reproof to the irregular and careless; in a word, finding out the necessities of his hearers, and preaching so as to meet those necessities.
Albert Barnes: Notes on the Bible - 1834
2:15: Study to show thyself approved unto God - Give diligence Pe2 2:10, or make an effort so to discharge the duties of the ministerial office as to meet the divine approbation. The object of the ministry is not to please men. Such doctrines should be preached, and such plans formed, and such a manner of life pursued, as God will approve. To do this demands study or care - for there are many temptations to the opposite course; there are many things the tendency of which is to lead a minister to seek popular favor rather than the divine approval. If any man please God, it will be as the result of deliberate intention and a careful life.
A workman that needeth not to be ashamed - A man faithfully performing his duty, so that when he looks over what he has done, he may not blush.
Rightly dividing the word of truth - The word here rendered "rightly dividing," occurs nowhere else in the New Testament. It means, properly, "to cut straight, to divide right;" and the allusion here may be to a steward who makes a proper distribution to each one under his care of such things as his office and their necessities require; compare the notes at Mat 13:52. Some have supposed that there is an allusion here to the Jewish priest, cutting or dividing the sacrifice into proper parts; others, that the allusion is to the scribes dividing the law into sections; others, to a carver distributing food to the guests at a feast. Robinson (Lexicon) renders it, "rightly proceeding as to the word of truth;" that is, rightfully and skillfully teaching the word of truth. The idea seems to be, that the minister of the gospel is to make a proper distribution of that word, adapting his instructions to the circumstances and wants of his hearers, and giving to each that which will be fitted to nourish the soul for heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: Study: Heb 4:11; Pe2 1:10, Pe2 1:15, Pe2 3:14 *Gr.
approved: Act 2:22; Rom 14:18, Rom 16:10; Co2 5:9, Co2 10:18; Gal 1:10; Th1 2:4
a workman: Mat 13:52; Co2 3:6, Co2 6:3, Co2 6:4; Ti1 4:6, Ti1 4:12-16
rightly: Mat 13:52; Mar 4:33; Luk 12:42; Joh 21:15-17; Act 20:27; Co1 2:6, Co1 3:1, Co1 3:2; Co2 4:2; Th1 5:14; Heb 5:11-14
Geneva 1599
(9) Study to shew thyself approved unto God, a workman that needeth not to be ashamed, (e) rightly dividing the word of truth.
(9) The fifth admonition: a minister must not be an idle disputer, but a faithful steward in correctly dividing the word of truth, in so much that he must stop the mouths of other vain babblers.
(e) By adding nothing to it, neither deleting anything, neither mangling it, nor rending it apart, nor distorting it: but marking diligently what his hearers are able to bear, and what is fit to edifying.
John Gill
Study to show thyself approved unto God,.... The Alexandrian copy reads, "to Christ"; see Rom 16:10. Not unto men, as pleasing them; for such who study to please men, are not the servants of Christ; and sometimes those that are approved to and by men, are disapproved of by God and Christ: but unto God, showing all fidelity and uprightness; speaking out the Gospel openly, and freely, with all sincerity, as in the sight of God; commending themselves to him, and to every man's conscience, by manifestation of the truth; and such will hear, "Well done, good and faithful servant" another day.
A workman that needeth not to be ashamed; the ministry of the word is a work, and it is a good work; and those that perform it aright are worthy of honour and esteem; and it requires industry, diligence, and application, and for which no man is sufficient without the grace of God; and those who are employed in it are workmen, workers together with God, and labourers in his vineyard: and such who are faithful and diligent ones, "need not to be ashamed"; such do not cause shame, neither in themselves nor in others, as false teachers do, who foam out their own shame, and as negligent ministers of the word, and such whose lives are not agreeable to the doctrines they preach; nor have they any reason to be ashamed, neither of the Gospel, which they preach, nor of their sufferings, which they endure for the sake of it, nor of their upright ministrations of the word; and as they are not afraid to suffer shame for the sake of Christ now, they will not be ashamed before him at his coming.
rightly dividing, or "cutting"
the word of truth; that is, the Scriptures of truth, Dan 10:21 which come from the God of truth, are concerning Christ, who is the truth, and are dictated and led into by the spirit of truth, and contain in them nothing but truth: to divide the word, is not merely to divide the text into its proper parts, though care should be taken that this be done aright; and some think that the allusion is to the verses of the Hebrew Bible, which are called "divisions", sections, or cuttings, from the word "to cut" or "divide", being cut or divided one from another; hence those that were employed in the law, and were conversant with the sacred writings, and exercised therein, were called , "cutters", or "dividers of the law" (e); and so is one that is well versed in the Bible, and knows every part of it, and readily uses it, in speaking or writing; and such an one was Timothy, Ti2 3:15 though I rather think the apostle refers to a wrong way of dividing the Scriptures by the Jews, to which he opposes the right dividing of them. They had used not only to take away a letter out of one word, and add it to another, and so expound the text, but to remove words in it, and make that which went before to go behind, and that which was behind to go before; and this they call a sharp knife, which , "cuts and divides the Scriptures" (f): but this way, which his countrymen used, the apostle would not have Timothy, and other Gospel ministers, make use of; for this is not rightly to divide, but to mangle and tear in pieces the word of truth. Moreover, to divide the word of truth, or to cut it, is to cut it open, and dissect its several parts, and search and look into the inside and bottom of it, for to find out every truth contained in it, and lay them open to others; and may be, as some have thought, an allusion to the cutting open the sacrifices, and laying the parts of them aright, and in a decent manner: to which may be added, that since ministers of the Gospel are stewards, and who, when wise and faithful, give to everyone of the household their portion of meat in due season; the metaphor may be taken from such, and from masters and governors of families, who cut up the food, and distribute it to each, according to their age and appetite; and so the ministers of the Gospel are to distribute the spiritual food of the word to babes in Christ, and to grown Christians, according to their capacities, and suitable to their cases and circumstances, dividing to everyone what is proper for him: in short, one that divides the word of truth rightly, is, as the Vulgate Latin version renders it, one that "rightly handles"; or, as the Syriac version, that "rightly preaches the word of truth"; who gives the true sense of Scripture, does not pervert and wrest it, and take from it, or add to it; who points out the truth in it, and shows unto men the way of salvation, and plainly and faithfully preaches the Gospel contained in it, without keeping back anything that is profitable, but declares the whole counsel of God. This same Greek word is used by the Septuagint in Prov 3:6 where it answers to the Hebrew word which signifies to direct the way, and make it plain; and may here design a plain and open interpretation of the word of God: and to answer these several characters in the text should be the studious concern of every Gospel minister; and study is necessary thereunto; it requires great care that a man take heed to himself, and to his doctrine; and great industry, diligence, and application, and much reading, meditation, and prayer.
(e) Vid. Fuller Miscell. Saora, l. 3. c. 16. (f) Halichot Olim, port. 4. c. 3. p. 192.
John Wesley
A workman that needeth not to be ashamed - Either of unfaithfulness or unskilfulness. Rightly dividing the word of truth - Duly explaining and applying the whole scripture, so as to give each hearer his due portion. But they that give one part of the gospel to all (the promises and comforts to unawakened, hardened, scoffing men) have real need to be ashamed.
Robert Jamieson, A. R. Fausset and David Brown
Study--Greek, "Be earnest," or "diligent."
to show--Greek, "present," as in Rom 12:1.
thyself--as distinguished from those whom Timothy was to charge (Ti2 2:14).
approved--tested by trial: opposed to "reprobate" (Tit 1:16).
workman--alluding to Mt 20:1, &c.
not to be ashamed--by his work not being "approved" (Phil 1:20). Contrast "deceitful workers" (2Cor 11:13).
rightly dividing--"rightly handling" [Vulgate]; "rightly administering" [ALFORD]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (1Cor 4:1) cutting and distributing bread among his children [VITRINGA and CALVIN], (Lk 12:42). The Septuagint, Prov 3:6; Prov 11:5, use it of "making one's way": so BENGEL here takes Paul to mean that Timothy may make ready a straight way for "the word of truth," and may himself walk straight forward according to this line, turning neither to the right nor to the left, "teaching no other doctrine" (Ti1 1:3). The same image of a way appears in the Greek for "increase" (see on Ti2 2:16). The opposite to "rightly handling," or "dispensing," is, 2Cor 2:17, "corrupt the word of God."
truth--Greek, "the truth" (compare Ti2 2:18).
2:162:16: Այլ ՚ի պղծոց եւ ՚ի սնոտի խօսից մերժեսջի՛ր. զի առաւել յառաջ գայցեն յամպարշտութիւնս[4987]. [4987] Ոմանք. ՚Ի պիղծ եւ ՚ի սնոտի։ Օրինակ մի. Յառաջագայցեն յամբա՛՛։
16 Բայց պիղծ բաներից եւ սնոտի խօսքերից հեռո՛ւ մնա, քանի որ դրանց անձնատուր եղողները աւելի ու աւելի առաջ են գնում ամբարշտութիւնների մէջ,
16 Բայց պիղծ ու փուճ խօսքերէն մէկդի՛ կեցիր, քանզի անոնք աւելի յառաջ կ’երթան ամբարշտութեան մէջ
Այլ ի պղծոց եւ ի սնոտի խօսից մերժեսջիր, զի առաւել յառաջ գայցեն յամպարշտութիւնս:

2:16: Այլ ՚ի պղծոց եւ ՚ի սնոտի խօսից մերժեսջի՛ր. զի առաւել յառաջ գայցեն յամպարշտութիւնս[4987].
[4987] Ոմանք. ՚Ի պիղծ եւ ՚ի սնոտի։ Օրինակ մի. Յառաջագայցեն յամբա՛՛։
16 Բայց պիղծ բաներից եւ սնոտի խօսքերից հեռո՛ւ մնա, քանի որ դրանց անձնատուր եղողները աւելի ու աւելի առաջ են գնում ամբարշտութիւնների մէջ,
16 Բայց պիղծ ու փուճ խօսքերէն մէկդի՛ կեցիր, քանզի անոնք աւելի յառաջ կ’երթան ամբարշտութեան մէջ
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2:1616: А непотребного пустословия удаляйся; ибо они еще более будут преуспевать в нечестии,
2:16  τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
2:16. τὰς (To-the-ones) δὲ (moreover) βεβήλους ( to-mantle-stepped ) κενοφωνίας (to-empty-soundings-unto) περιίστασο : ( thou-should-stand-about ) ἐπὶ (upon) πλεῖον (to-more-beyond) γὰρ (therefore) προκόψουσιν (they-shall-fell-before) ἀσεβείας, (of-an-un-revering-of,"
2:16. profana autem inaniloquia devita multum enim proficient ad impietatemBut shun profane and vain babblings: for they grow much towards ungodliness.
16. But shun profane babblings: for they will proceed further in ungodliness,
2:16. But avoid profane or empty talk. For these things advance one greatly in impiety.
2:16. But shun profane [and] vain babblings: for they will increase unto more ungodliness.
But shun profane [and] vain babblings: for they will increase unto more ungodliness:

16: А непотребного пустословия удаляйся; ибо они еще более будут преуспевать в нечестии,
2:16  τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
2:16. profana autem inaniloquia devita multum enim proficient ad impietatem
But shun profane and vain babblings: for they grow much towards ungodliness.
2:16. But avoid profane or empty talk. For these things advance one greatly in impiety.
2:16. But shun profane [and] vain babblings: for they will increase unto more ungodliness.
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Adam Clarke: Commentary on the Bible - 1831
2:16: Shun profane and vain babblings - This is the character he gives of the preaching of the false teachers. Whatever was not agreeable to the doctrine of truth was, in the sight of God, empty and profane babbling; engendering nothing but ungodliness, and daily increasing in that.
Albert Barnes: Notes on the Bible - 1834
2:16: But shun profane and vain babblings, - see the notes at Ti1 6:20.
For they will increase unto more ungodliness - Their tendency is to alienate the soul from God, and to lead to impiety. Such kinds of disputation are not merely a waste of time, they are productive of positive mischief. A man fond of contention in religious things is seldom one who has much love for the practical duties of piety, or any very deep sense of the distinction between right and wrong. You will not usually look for him in the place of prayer, nor can you expect his aid in the conversion of sinners, nor will you find that he has any very strict views of religious obligation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: shun: Ti2 2:14; Ti1 4:7, Ti1 6:20; Tit 1:14, Tit 3:9
for: Ti2 3:13; Ezr 10:10; Hos 12:1; Co1 5:6, Co1 15:33; Th2 2:7, Th2 2:8; Tit 1:11; Heb 12:15; Pe2 2:2, Pe2 2:18; Rev 13:3, Rev 13:14
Geneva 1599
(f) But shun profane [and] vain babblings: (10) for they will increase unto more ungodliness.
(f) Mark and watch, and see that they do not creep on further.
(10) He reveals the subtilty of Satan, who beginning with these principles, draws us by little and little to ungodliness through the means of that wicked and profane babbling, which gradually increases. And this he proves by the horrible example of those that taught that the resurrection was already past.
John Gill
But shun profane and vain babblings,.... The ministry of false teachers is mere babbling; a voice, and nothing else, as the man said of his nightingale; a sound of words, but no solid matter in them; great swelling words of vanity, like large bubbles of water, look big, and make a great noise, but have nothing in them; contain nothing but vain, empty, idle, and trifling stuff; what is unprofitable and unedifying, yea, what is profane, contrary to the nature and perfections of God, and not agreeable to the doctrine which is according to godliness; and being palmed upon the Holy Scriptures, is a profanation of them. And all such wicked and empty prate, and babbling, is to be shunned, avoided, and discouraged, refused, and rejected; and, as much as can be, a stop should be put to it, both by ministers and hearers of the word.
For they will increase unto more ungodliness meaning either that such babblings, if used and encouraged, will grow more and more profane and wicked; or the persons that use them, the unruly and vain talkers, will grow more daring, bold; and impudent, will wax worse and worse, and from one error will proceed to another, for such seldom stop; and having abused one passage of Scripture, will go on to attack another, and will not cease, till they have wrested the whole Scripture to their own destruction, and that of others.
John Wesley
They - Who babble thus will grow worse and worse.
Robert Jamieson, A. R. Fausset and David Brown
shun--literally, "stand above," separate from, and superior to.
vain--opposed to "the truth" (Ti2 2:15).
babblings--with loud voice: opposed to the temperate "word" (Tit 3:9).
increase--Greek, advance"; literally, "strike forward": an image from pioneers cutting away all obstacles before an advancing army. They pretend progress; the only kind of progress they make is to a greater pitch of impiety.
more ungodliness--Greek, "a greater degree of impiety."
2:172:17: եւ բանք նոցա իբրեւ զքաղցկե՛ղ ճարակ գտանեն. որոց սակի՛ են Հիմենոս՝ եւ Փիլետոս[4988]. [4988] Ոմանք. Հիւմենոս եւ Փիղիտոս. եւ օրինակ մի. Հոմերոս եւ Փիլիտոս։
17 եւ նրանց խօսքերը քաղցկեղի նման ճարակ են գտնում: Նրանց թւում են Հիմենոսը եւ Փիղետոսը,
17 Եւ անոնց խօսքը քաղցկեղի պէս կը ճարակէ. որոնց կարգն են Հիմենոսն ու Փիղետոսը,
եւ բանք նոցա իբրեւ զքաղցկեղ ճարակ գտանեն. որոց սակի են Հիմենոս եւ Փիղետոս:

2:17: եւ բանք նոցա իբրեւ զքաղցկե՛ղ ճարակ գտանեն. որոց սակի՛ են Հիմենոս՝ եւ Փիլետոս[4988].
[4988] Ոմանք. Հիւմենոս եւ Փիղիտոս. եւ օրինակ մի. Հոմերոս եւ Փիլիտոս։
17 եւ նրանց խօսքերը քաղցկեղի նման ճարակ են գտնում: Նրանց թւում են Հիմենոսը եւ Փիղետոսը,
17 Եւ անոնց խօսքը քաղցկեղի պէս կը ճարակէ. որոնց կարգն են Հիմենոսն ու Փիղետոսը,
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2:1717: и слово их, как рак, будет распространяться. Таковы Именей и Филит,
2:17  καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστιν ὑμέναιος καὶ φίλητος,
2:17. καὶ (and) ὁ (the-one) λόγος (a-forthee) αὐτῶν (of-them) ὡς (as) γάγγραινα (a-gangrene) νομὴν (to-a-parceleeing) ἕξει: (it-shall-hold," ὧν ( of-which ) ἐστὶν (it-be) Ὑμέναιος (a-Humenaios) καὶ (and) Φίλητος, (a-Filetos,"
2:17. et sermo eorum ut cancer serpit ex quibus est Hymeneus et PhiletusAnd their speech spreadeth like a canker: of whom are Hymeneus and Philetus:
17. and their word will eat as doth a gangrene: of whom is Hymenaeus and Philetus;
2:17. And their word spreads like a cancer: among these are Hymenaeus and Philetus,
2:17. And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;
And their word will eat as doth a canker: of whom is Hymenaeus and Philetus:

17: и слово их, как рак, будет распространяться. Таковы Именей и Филит,
2:17  καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστιν ὑμέναιος καὶ φίλητος,
2:17. et sermo eorum ut cancer serpit ex quibus est Hymeneus et Philetus
And their speech spreadeth like a canker: of whom are Hymeneus and Philetus:
2:17. And their word spreads like a cancer: among these are Hymenaeus and Philetus,
2:17. And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;
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Adam Clarke: Commentary on the Bible - 1831
2:17: Their word will eat as doth a canker - Ὡς γαγγραινα· As a gangrene; i.e. as a mortification in the flesh, where the circulation is entirely stopped, and putrefaction takes place, which continues to corrupt all the circumjacent flesh, spreading more and more till death takes place, unless stopped by a timely and judicious application of medicine. Such is the influence of false doctrine; it fixes its mortal seed in the soul, which continues to corrupt and assimilate every thing to itself, till, if not prevented by a timely application of the word of life, under the direction of the heavenly Physician, it terminates in the bitter pains of an eternal death. To such a gangrene the apostle compares the corrupt doctrines of Hymeneus and Philetus.
Albert Barnes: Notes on the Bible - 1834
2:17: And their word - The word, or the discourses of those who love vain and idle disputations.
Will eat as doth a canker - Margin, "gangrene." This word - γάγγραινα gangraina - occurs nowhere else in the New Testament. It is derived from γραιω graiō, γραινω grainō, to devour, corrode," and means "gangrene" or "mortification" - the death of a part, spreading, unless arrested, by degrees over the whole body. The words rendered "will eat," mean "will have nutriment;" that is, will spread over and consume the healthful parts. It will not merely destroy the parts immediately affected, but will extend into the surrounding healthy parts and destroy them also. So it is with erroneous doctrines. They will not merely eat out the truth in the particular matter to which they refer, but they will also spread over and corrupt other truths. The doctrines of religion are closely connected, and are dependent on each other - like the different parts of the human body. One cannot be corrupted without affecting those adjacent to it, and unless checked, the corruption will soon spread over the whole.
Of whom is Hymenaeus and Philetus - In regard to Hymenaeus, see the notes at Ti1 1:20. Of Philetus nothing more is known. They have gained an undesirable immortality, destined to be known to the end of time only as the advocates of error.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: their word: Nah 3:15; Jam 5:3
canker: or, gangrene
Hymenaeus: Ti1 1:20
John Gill
And their word will eat as doth a cancer,.... Or "gangrene", which gnaws and feeds upon the flesh, inflames and mortifies as it goes, and spreads swiftly, and endangers the whole body; and is therefore to be speedily taken notice of, and stopped. It is better rendered "gangrene", as in the marginal reading, than "cancer".
"The word "gangrene" is Greek (g), and is derived by some authors from the Paphlagonian "gangra", a goat; it being the character of a goat to browse the grass all around without shifting. It is more correct, perhaps, to derive it from the Greek word "manduco", "consumo", I eat, I consume. The "gangrene" is a disease in the flesh of the part which it corrupts, consumes, and turns black, spreading and seizing itself of the adjoining parts, and is rarely cured without amputation. By the microscope, a gangrene has been discovered to contain an infinite number of little worms engendered in the morbid flesh; and which continually producing new broods, they swarm, and overrun the adjacent parts: if the gangrene proceed to an utter sphacelation (or mortification), and be seated in any of the limbs, or extreme parts, recourse must be had to the operation of amputation''
And so the errors and heresies of false teachers worm and spread, and feed upon the souls of men, and eat up the vitals of religion, or what seemed to be such, and even destroy the very form of godliness; and bring destruction and death, wherever they come; and when they get into Christian churches, threaten the ruin of them; and therefore are to be opposed in time, and those infected with them to be cut off.
Of whom is Hymenaeus and Philetus; these were some of the principal among the false teachers, the chief authors and spreaders of error and heresy: the former of these is mentioned before in Ti1 1:20 along with Alexander, as guilty of blasphemy, and as delivered up to Satan for it. Philetus is a Greek name as well as the other, though it is sometimes found in Roman inscriptions (h): it is very likely that these were both in Asia, and probably in Ephesus, or near to it, since the apostle mentions them by name to Timothy, that he might beware of them.
(g) See Chambers's Cyclopedia in the word "Gangrene". (h) Vid. Kirchman. de Funer. Roman. l. 3. c. 10. p. 390.
John Wesley
And their word - If they go on, will be mischievous as well as vain, and will eat as a gangrene.
Robert Jamieson, A. R. Fausset and David Brown
will eat--literally, "will have pasture." The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer feeding on their vitals.
canker--a "cancer" or "gangrene."
Hymenaeus--(See on Ti1 1:20). After his excommunication he seems to have been readmitted into the Church and again to have troubled it.
2:182:18: որք վրիպեցան ՚ի ճշմարտութենէն, եւ ասեն եթէ յարութիւն մեռելոց արդէ՛ն իսկ եղեալ է. եւ կործանե՛ն զհաւատս ոմանց[4989]։ [4989] Ոմանք. ՚Ի ճշմարտութենէ, եւ ասեն թէ յա՛՛։
18 որոնք շեղուեցին ճշմարտութիւնից եւ ասում են, թէ մեռելների յարութիւնը արդէն իսկ եղել է. նրանք կործանում են ոմանց հաւատը:
18 Որոնք ճշմարտութենէն մոլորեցան ու կ’ըսեն թէ մեռելներուն յարութիւնը արդէն եղած է եւ կը կործանեն ոմանց հաւատքը։
որք վրիպեցան ի ճշմարտութենէ, եւ ասեն եթէ` Յարութիւն [4]մեռելոց արդէն իսկ եղեալ է, եւ կործանեն զհաւատս ոմանց:

2:18: որք վրիպեցան ՚ի ճշմարտութենէն, եւ ասեն եթէ յարութիւն մեռելոց արդէ՛ն իսկ եղեալ է. եւ կործանե՛ն զհաւատս ոմանց[4989]։
[4989] Ոմանք. ՚Ի ճշմարտութենէ, եւ ասեն թէ յա՛՛։
18 որոնք շեղուեցին ճշմարտութիւնից եւ ասում են, թէ մեռելների յարութիւնը արդէն իսկ եղել է. նրանք կործանում են ոմանց հաւատը:
18 Որոնք ճշմարտութենէն մոլորեցան ու կ’ըսեն թէ մեռելներուն յարութիւնը արդէն եղած է եւ կը կործանեն ոմանց հաւատքը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: которые отступили от истины, говоря, что воскресение уже было, и разрушают в некоторых веру.
2:18  οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες [τὴν] ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσιν τήν τινων πίστιν.
2:18. οἵτινες (which-ones) περὶ (about) τὴν (to-the-one) ἀλήθειαν (to-an-un-secluding-of) ἠστόχησαν, (they-un-aimed-unto," λέγοντες ( forthing ) ἀνάστασιν (to-a-standing-up) ἤδη (which-then) γεγονέναι, (to-hath-have-had-come-to-become,"καὶ (and) ἀνατρέπουσιν (they-turn-up) τήν (to-the-one) τινων (of-ones) πίστιν. (to-a-trust)
2:18. qui a veritate exciderunt dicentes resurrectionem iam factam et subvertunt quorundam fidemWho have erred from the truth, saying that the resurrection is past already, and have subverted the faith of some.
18. men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.
2:18. who have fallen away from the truth by saying that the resurrection is already complete. And so they have subverted the faith of certain persons.
2:18. Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.
Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some:

18: которые отступили от истины, говоря, что воскресение уже было, и разрушают в некоторых веру.
2:18  οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες [τὴν] ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσιν τήν τινων πίστιν.
2:18. qui a veritate exciderunt dicentes resurrectionem iam factam et subvertunt quorundam fidem
Who have erred from the truth, saying that the resurrection is past already, and have subverted the faith of some.
2:18. who have fallen away from the truth by saying that the resurrection is already complete. And so they have subverted the faith of certain persons.
2:18. Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:18: Who concerning the truth have erred - They had the truth, but erred or wandered from it, saying the resurrection was already past, and thus denying the resurrection of the body, and, by consequence, future rewards and punishments; and this necessarily sapped the foundation of all religion: and thus the gangrene had, in reference to their unhappy votaries, a rapid and unchecked operation.
Albert Barnes: Notes on the Bible - 1834
2:18: Who concerning the truth have erred - To what extent they had erred is unknown. Paul mentions only one point - that pertaining to the resurrection; but says that this was like a gangrene. It would certainly, unless checked, destroy all the other doctrines of religion. No man can safely hold a single error, any more than he can safely have one part of his body in a state of mortification.
Saying that the resurrection is past already - It is not known in what form they held this opinion. It may have been, as Augustine supposes, that they taught that there was no resurrection but that which occurs in the soul when it is recovered from the death of sin, and made to live anew. Or it may be that they held that those who had died had experienced all the resurrection which they ever would, by passing into another state, and receiving at death a spiritual body fitted to their mode of being in the heavenly world. Whatever was the form of the opinion, the apostle regarded it as a most dangerous error, for just views of the resurrection undoubtedly lie at the foundation of correct apprehensions of the Christian system; compare the notes at Co1 15:12-19.
And overthrow the faith of some - That is, on this point, and as would appear on all the correlative subjects of Christian belief; compare Ti1 1:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: concerning: Mat 22:29; Ti1 1:19, Ti1 6:10, Ti1 6:21; Heb 3:10; Jam 5:19
that: Co1 15:12; Col 3:1
overthrow: Ti2 2:14; Mat 15:13; Luk 8:13, Luk 22:31, Luk 22:32; Act 5:39; Co1 11:19; Jo1 2:19
John Gill
Who concerning the truth have erred,.... That is, the two persons just mentioned; they fell from the truth, wandered and departed from it; they did not keep to the Scriptures of truth, but deviated from them; they missed that mark, and went astray into gross errors and mistakes; rejected the Gospel, the word of truth, in general, and particularly in
saying, that the resurrection is past already; and no other is to be expected; or that there was no future resurrection of the dead: their error was, as some think, that there is no other resurrection than that of parents in their children, who, though they die, live in their posterity; or than the resurrection of Christ, and of the saints, that rose at the same time; or rather, that there is no other resurrection than the spiritual one, or regeneration, which is a quickening of dead sinners, or the resurrection of them from the death of sin, to a life of grace; which seems to be the truest account of their principle, seeing this is what has been received and propagated by others since; though some have thought that they gave into the Palingenesia of the Pythagoreans, who supposed that when men die, their souls go into other bodies; and that these men imagined, that this is all the resurrection that will be: and others have been of opinion, that their notion was, that whereas the deliverance of the Jews out of the Babylonish captivity is signified by a resurrection of them, in Ezek 37:1 that this is the resurrection they meant was past, and no other to be looked for; but that which has been fixed upon seems to be the truest account:
and overthrow the faith of some; the Ethiopic version reads, "of many"; that is, of nominal professors of religion; not of true believers, for true faith cannot be overthrown. Hence it follows,
John Wesley
Saying the resurrection is already past - Perhaps asserting that it is only the spiritual passing from death unto life.
Robert Jamieson, A. R. Fausset and David Brown
erred--Greek, "missed the aim" (see Ti1 6:21).
is past already--has already taken place. The beginnings of the subsequent Gnostic heresy already existed. They "wrested" (2Pet 3:16) Paul's own words (Rom 6:4; Eph 2:6; Col 2:12) "to their own destruction," as though the resurrection was merely the spiritual raising of souls from the death of sin. Compare 1Cor 15:12, where he shows all our hopes of future glory rest on the literal reality of the resurrection. To believe it past (as the Seleucians or Hermians did, according to AUGUSTINE [Epistles, 119.55, To Januarius, 4]), is to deny it in its true sense.
overthrow--trying to subvert "the foundation" on which alone faith can rest secure (Ti2 2:19; compare Tit 1:11).
2:192:19: Այլ հաստատուն հիմն Աստուծոյ կայ եւ ունի՛ զկնի՛քս զայս, թէ. Ծանեաւ Տէր զայնոսիկ՝ որ ի՛ւրն են։ Եւ. ՚Ի բա՛ց լիցի յանիրաւութենէ՝ ամենայն որ անուանէ զանուն Տեառն[4990]։ [4990] Ոմանք. Եթէ ծանեաւ Տէր... եւ ՚ի բաց լինի յանիրաւութենէ անտի։
19 Բայց Աստծու հաստատուն հիմքը կանգուն է մնում եւ ունի այս կնիքը, թէ՝ «Տէրը ճանաչեց նրանց, որ իրն են»[18]. նաեւ՝ «Անիրաւութիւնից հեռու լինի ամենայն ոք, ով կրում է Տիրոջ անունը»[19]:[19] 18. Թուեր 16. 5:">[18]. նաեւ՝ «Անիրաւութիւնից հեռու լինի ամենայն ոք, ով կրում է Տիրոջ անունը»
19 Բայց Աստուծոյ հիմը հաստատուն կը կենայ ու այս կնիքը ունի, թէ՝ «Տէրը կը ճանչնայ զանոնք, որ իրն են» եւ «Անիրաւութենէ մէկդի թող կենան անոնք, որ Քրիստոսին* կը պատկանին»։
Այլ հաստատուն հիմն Աստուծոյ կայ եւ ունի զկնիքս զայս, թէ` Ծանեաւ Տէր զայնոսիկ որ իւրն են. եւ` Ի բաց լիցի յանիրաւութենէ ամենայն որ անուանէ զանուն [5]Տեառն:

2:19: Այլ հաստատուն հիմն Աստուծոյ կայ եւ ունի՛ զկնի՛քս զայս, թէ. Ծանեաւ Տէր զայնոսիկ՝ որ ի՛ւրն են։ Եւ. ՚Ի բա՛ց լիցի յանիրաւութենէ՝ ամենայն որ անուանէ զանուն Տեառն[4990]։
[4990] Ոմանք. Եթէ ծանեաւ Տէր... եւ ՚ի բաց լինի յանիրաւութենէ անտի։
19 Բայց Աստծու հաստատուն հիմքը կանգուն է մնում եւ ունի այս կնիքը, թէ՝ «Տէրը ճանաչեց նրանց, որ իրն են»[18]. նաեւ՝ «Անիրաւութիւնից հեռու լինի ամենայն ոք, ով կրում է Տիրոջ անունը»[19]:
[19] 18. Թուեր 16. 5:">[18]. նաեւ՝ «Անիրաւութիւնից հեռու լինի ամենայն ոք, ով կրում է Տիրոջ անունը»
19 Բայց Աստուծոյ հիմը հաստատուն կը կենայ ու այս կնիքը ունի, թէ՝ «Տէրը կը ճանչնայ զանոնք, որ իրն են» եւ «Անիրաւութենէ մէկդի թող կենան անոնք, որ Քրիստոսին* կը պատկանին»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Но твердое основание Божие стоит, имея печать сию: 'познал Господь Своих'; и: 'да отступит от неправды всякий, исповедующий имя Господа'.
2:19  ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτην· ἔγνω κύριος τοὺς ὄντας αὐτοῦ, καί, ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου.
2:19. ὁ (The-one) μέντοι (indeed-unto-the-one) στερεὸς (formationed,"θεμέλιος (foundationed-belonged) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἕστηκεν, (it-had-come-to-stand,"ἔχων (holding) τὴν (to-the-one) σφραγῖδα (to-a-seal) ταύτην (to-the-one-this," Ἔγνω ( It-had-acquainted ," Κύριος ( Authority-belonged ," τοὺς ( to-the-ones ) ὄντας ( to-being ) αὐτοῦ , ( of-it ,"καί (and,"Ἀποστήτω (It-should-have-had-stood-off) ἀπὸ (off) ἀδικίας (of-an-un-coursing-unto,"πᾶς (all) ὁ (the-one) ὀνομάζων ( naming-to ) τὸ ( to-the-one ) ὄνομα ( to-a-name ) Κυρίου . ( of-Authority-belonged )
2:19. sed firmum fundamentum Dei stetit habens signaculum hoc cognovit Dominus qui sunt eius et discedat ab iniquitate omnis qui nominat nomen DominiBut the sure foundation of God standeth firm, having this seal: the Lord knoweth who are his; and let every one depart from iniquity who nameth the name of the Lord.
19. Howbeit the firm foundation of God standeth, having this seal, The Lord knoweth them that are his: and, Let every one that nameth the name of the Lord depart from unrighteousness.
2:19. But the firm foundation of God remains standing, having this seal: the Lord knows those who are his own, and all who know the name of the Lord depart from iniquity.
2:19. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity:

19: Но твердое основание Божие стоит, имея печать сию: 'познал Господь Своих'; и: 'да отступит от неправды всякий, исповедующий имя Господа'.
2:19  ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτην· ἔγνω κύριος τοὺς ὄντας αὐτοῦ, καί, ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου.
2:19. sed firmum fundamentum Dei stetit habens signaculum hoc cognovit Dominus qui sunt eius et discedat ab iniquitate omnis qui nominat nomen Domini
But the sure foundation of God standeth firm, having this seal: the Lord knoweth who are his; and let every one depart from iniquity who nameth the name of the Lord.
2:19. But the firm foundation of God remains standing, having this seal: the Lord knows those who are his own, and all who know the name of the Lord depart from iniquity.
2:19. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
19: Но - точнее: но все-таки (mentoi).

Твердое основание (stereoV qemelioV) - т. е. Сам Христос, распятый и воскресший, положенный Самим Богом как твердое основание Церкви.

Стоит - остается на Своем месте, несмотря на все смущения, вносимые в жизнь Церкви еретиками (ср. 1Кор.III:11: и cл. ; Еф. II:20; 1Пет. II:6).

Имея печать - которая удостоверяет Его высокое положение.

Познал Господь Своих - общее положение, составленное по образцу выражения кн. Числ. (XVI:5: по 70-ти). Бог Отец познал своего Сына и в состоянии Его унижения и поставил Его Сыном в силе (Рим I:4). Всякий, кто вступает в общение с Сыном, признается также и Богом Отцом (Гал. IV:9; ср. Мф. 7:23). По всей вероятности, апостол представляет здесь себе факт крещения верующих (Рим VI:3: и cл. ; Кол. II:12).

И да отступит... Это другая надпись, имеющаяся на камне, составленная по образцу Числ. XVI:21. Христос в течение всей Своей земной жизни был далек от всякой неправды мира, а поэтому и от всякого Его последователя требуется также святость поведения, которую он обещал предъявлять еще в то время, когда принимал крещение. Связь этого стиха с предыдущим такая: отрицание воскресения мертвых несомненно ведет людей к нравственному вырождению и одичанию, потому что уничтожает страх пред будущим судом (ср. 1Кор.XV:32: и сл.). Но кто знает, что он связан тесно со Христом воскресшим и что он сам воскреснет со временем, тот не может здесь вести дурную жизнь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions against Error.A. D. 66.
19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.

Here we see what we may comfort ourselves with, in reference to this, and the little errors and heresies that both infect and infest the church, and do mischief.

I. It may be a great comfort to us that the unbelief of men cannot make the promise of God of no effect. Though the faith of some particular persons be overthrown, yet the foundation of God standeth sure (v. 19); it is not possible that they should deceive the elect. Or it may be meant of the truth itself, which they impugn. All the attacks which the powers of darkness have made upon the doctrine of Christ cannot shake it; it stands firm, and weathers all the storms which have been raised against it. The prophets and apostles, that is, the doctrines of the Old and New Testament, are still firm; and they have a seal with two mottoes upon it, one on the one side, and the other on the other, as is usual in a broad seal. 1. One expresses our comfort--that the Lord knows those that are his, and those that are not; knows them, that is, he owns them, so knows them that he will never lose them. Though the faith of some be overthrown, yet the Lord is said to know the ways of the righteous, Ps. i. 6. None can overthrow the faith of any whom God hath chosen. 2. Another declares our duty--that every one who names the name of Christ must depart from iniquity. Those who would have the comfort of the privilege must make conscience of the duty. If the name of Christ be called upon us, we must depart from iniquity, else he will not own us; he will say in the great day (Matt. vii. 23), Depart from me, I never knew you, you workers of iniquity. Observe, (1.) Whatever errors are introduced into the church, the foundation of God standeth sure, his purpose can never be defeated. (2.) God hath some in the church who are his and whom he knows to be his. (3.) Professing Christians name the name of Christ, are called by his name, and therefore are bound to depart from iniquity; for Christ gave himself for us, that he might redeem us from all iniquity, Tit. ii. 14.

II. Another thing that may comfort us is that though there are some whose faith is overthrown, yet there are others who keep their integrity, and hold it fast (v. 20): In a great house there are not only vessels of gold, &c. The church of Christ is a great house, a well-furnished house: now some of the furniture of this house is of great value, as the plate in a house; some of small value, and put to mean uses, as the vessels of wood and earth; so it is in the church of God. There are some professors of religion that are like the vessels of wood and earth, they are vessels of dishonour. But at the same time all are not vessels of dishonour; there are vessels of gold and silver, vessels of honour, that are sanctified and meet for the Master's use. When we are discouraged by the badness of some, we must encourage ourselves by the consideration of the goodness of others. Now we should see to it that we be vessels of honour: we must purge ourselves from these corrupt opinions, that we may be sanctified for our Master's use. Observe, 1. In the church there are some vessels of honour and some of dishonour; there are some vessels of mercy and other vessels of wrath, Rom. ix. 22, 23. Some dishonour the church by their corrupt opinions and wicked lives; and others honour and credit it by their exemplary conversation. 2. A man must purge himself from these before he can be a vessel of honour, or meet for his Master's use. 3. Every vessel must be fit for its Master's use; every one in the church whom God approves must be devoted to his Master's service and meet for his use. 4. Sanctification in the heart is our preparation for every good work. The tree must be made good, and then the fruit will be good.
Adam Clarke: Commentary on the Bible - 1831
2:19: The foundation of God standeth sure - The word θεμελιος signifies literally a foundation, and especially the foundation of a building; and metaphorically, the building itself, and often a noble mansion or palace. In this place the apostle compares the religion of Christ to a great or noble mansion. See Ti2 2:20. And as this religion is founded on the authority and power of the Almighty, it necessarily must stand sure and be permanent. This house has an inscription on it, for so σφραγις, seal, is frequently understood; and this is evidently an allusion to the ancient temples. Above the door of the temple of Delphi there was the Greek word ει thou art, on which Plutarch has written an express treatise. In many of the Mohammedan mosques the walls are covered with inscriptions, which are ordinarily sentences taken from the Koran, relative to the majesty of God, or the nature of his worship. And we know that there was an inscription on the mitre of the high priest among the Jews, viz.: קדש ליהוה kodesh laihovah, "Holiness to the Lord;" Exo 28:36; Exo 39:30. See also Zac 14:20. And this inscription may here be represented as being made with the seal of God, for he stamps this on all things belonging to himself and his worship.
But some suppose θεμελιος here to signify a contract or covenant by which two parties are bound to fulfill certain conditions and duties, the obligation to which, each takes on him by sealing the instrument with his seal. Among the Asiatics, these seals have scarcely ever any image or figure on them, but always some very expressive inscription. I have seen many of these, and several of them are now before me. The twofold inscription, i.e. one on the seal of each party, may be here alluded to; that on God's seal is, Εγνω Κυριος τους οντας αὑτου· The Lord approveth of them that are his. That on the seal of his followers is, Αποστητω απο αδικιας πας ὁ ονομαζων το ονομα Κυριου. Let every one who nameth the name of the Lord (every Christian) depart from iniquity. Thus each has his peculiar inscription.
Κυριου, Lord, instead of Χριστου, Christ, is the reading of almost all the MSS. of importance, and the principal versions.
The Lord knoweth - i.e. Approves, watches over, and provides for, them that are his true followers. To this his followers most cheerfully subscribe, and say: Let every one that nameth this Lord avoid every appearance of evil.
Albert Barnes: Notes on the Bible - 1834
2:19: Nevertheless the foundation of God is sure - Margin, "steady." The meaning is, that though some had been turned away by the arts of these errorists, yet the foundation of the church which God had laid remained firm; compare Eph 2:20, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone." As long as this foundation remained firm, there was no reason to be troubled from the few instances of apostasy which had occurred; compare Psa 11:3. It is not uncommon to compare the church to a building erected on a solid foundation; Eph 2:20-21; Co1 3:9-10; Mat 16:18.
Having this seal - Or rather a seal with this inscription. The word "seal" is sometimes used to denote the instrument by which an impression is made, and sometimes the impression or inscription itself. A seal is used for security Mat 27:66, or as a mark of genuineness; Rev 9:4. The seal here is one that was affixed to the foundation, and seems to refer to some inscription on the foundation-stone which always remained there, and which denoted the character and design of the edifice. The allusion is to the custom, in rearing an edifice, of inscribing the name of the builder and the design of the edifice on the cornerstone. See Rosenmuller, Alte undneue Morgenland, No. 405. So the church of Christ is a building reared by the hands of God. Its foundation has been firmly and securely laid, and on that foundation there is an inscription always remaining which determines the character of the edifice.
The Lord knoweth them that are his - This is one of the inscriptions on the foundation-stone of the church, which seems to mark the character of the building. It always stands there, no matter who apostatizes. It is at the same time a fearful inscription - showing that no one can deceive God; that he is intimately acquainted with all who enter that building; and that in the multitudes which enter there, the friends and the foes of God are intimately known. He can separate his own friends from all others, and his constant care will be extended to all who are truly his own, to keep them from falling. This has the appearance of being a quotation, but no such passage is found in the Old Testament in so many words. In Nah 1:7, the following words are found: "And he knoweth them that trust in him;" and it is possible that Paul may have had that in his eye; but it is not necessary to suppose that he designed it as a quotation. A phrase somewhat similar to this is found in 1 Num 16:5, "the Lord will show who are his," rendered in the Septuagint, "God knoweth who are his;" and Whitby supposes that this is the passage referred to. But whether Paul had these passages in view or not, it is clear that he meant to say that it was one of the fundamental things in religion, that God knew who were his own people, and that he would preserve them from the danger of making shipwreck of their faith.
And, Let every one that nameth the name of Christ depart from iniquity - This is the other seal or inscription which is made on the foundation which God has laid. The foundation has two inscriptions - the first implying that God knows all who are his own people; the other, that all who are his professed people should depart from evil. This is not found in so many words in the Old Testament, and, like the former, it is not to be regarded as a quotation. The meaning is, that it is an elementary principle in the true church, that all who become members of it should lead holy lives. It was also true that they would lead holy lives, and amidst all the defections of errorists, and all their attempts to draw away others from the true faith, those might be known to be the true people of God who did avoid evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: the foundation: Pro 10:25; Isa 14:32, Isa 28:16; Mat 7:25; Luk 6:48; Co1 3:10, Co1 3:11; Eph 2:20; Ti1 6:19; Heb 11:10; Rev 21:14
standeth: Mat 24:24; Mar 13:22; Rom 8:31-35, Rom 9:11; Heb 6:18, Heb 6:19; Jo1 2:19
sure: or, steady, Psa 112:6, Psa 125:1, Psa 125:2
having: Hag 2:23; Zac 3:9, Zac 4:7-9; Eph 4:30
The Lord: Num 16:5; Psa 1:6, Psa 37:18, Psa 37:28; Nah 1:7; Mat 7:23; Luk 13:27; Joh 10:14; Joh 10:27-30, Joh 13:18; Rom 8:28, Rom 11:2; Co1 8:3; Gal 4:9; Rev 17:8
Let: Num 6:27; Psa 97:10; Isa 63:19, Isa 65:15; Mat 28:19; Act 9:14, Act 11:26, Act 15:17; Rom 15:9, Rom 15:20; Co1 1:2; Eph 3:15; Rev 2:13, Rev 3:8, Rev 22:4
depart: Job 28:28; Psa 34:14, Psa 37:27; Pro 3:7; Rom 12:9; Co2 7:1; Eph 4:17-22; Eph 5:1-11; Col 3:5-8; Tit 2:11-14; Pe1 1:13-19; Pe2 1:4-10, Pe2 3:14; Jo1 3:7-10
Geneva 1599
(11) Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that (g) nameth the name of Christ depart from iniquity.
(11) A digression, in which he heals the offence that rose by their falling away. Firstly, he shows that the elect are out of all danger of any such falling away. Secondly, that they are known to God, and not to us: and therefore it is no marvel if we often mistake hypocrites for true brethren. But we must take heed that we are not like them, but rather that we are indeed such as we are said to be.
(g) That serves and worships him, and as it were named of him, a faithful man or Christian.
John Gill
Nevertheless, the foundation of God standeth sure,.... That faith, which is the faith of God's elect, is of the operation of God, and is the gift of his grace, and of which Christ is the author and finisher, is firm and immovable as a foundation; it is solid and substantial; it is the substance of things hoped for; and it is permanent and abiding; it stands sure, being supported by the power of God, and prevalent mediation of Jesus Christ; and so cannot be overthrown by false teachers, when an historical faith, or the faith of temporary believers may: or the doctrine of the resurrection of the dead is here meant, which was said to be past by the above false teachers; which is a fundamental doctrine of the Gospel, without which the preaching of it is vain, and faith is vain; and which is a doctrine of God, of pure revelation; and this will be effected by his power: this stands sure upon the testimony of the patriarchs, prophets, and of Christ, and his apostles; upon the sure word and writings both of the Old and New Testament; and will stand its ground against all opposition, and will have its certain effect; for the Lord Jesus knows who are his distinctly and perfectly; nor will he lose them, nor anything that belongs to them; not their bodies, any more than their souls, nor any dust of theirs, but will raise it up at the last day. Or else the doctrine of eternal election may be here designed; which is the foundation of all spiritual blessings, of faith and of holiness, of joy and comfort here, and happiness hereafter, and even of complete and everlasting salvation; and is of God's laying, and is owing to his sovereign pleasure and free rich grace; and stands sure, not on the foot of works, but upon the unchangeable and unfrustrable will of God; and this secures from a final and total deception by false teachers: and also into the account may be taken the persons of God's elect themselves; who are of God's founding, and are as immovable as the firmest foundation whatever, even as rocks and mountains, and stand sure upon the rock of ages, Christ Jesus, and shall never perish; nor can they be deceived by false Christs and false prophets, but will remain safe and sound, when the faith of ever so many is subverted by them.
Having this seal, the Lord knoweth them that are his: faith is sealed and insured to God's elect, by his foreknowledge and predestination of them; so that they certainly have it, and shall never lose it: and their election is according to God's foreknowledge of them; which designs not a foresight of their faith, holiness, and good works, as the motives of his choosing them; nor a bare prescience of their persons; but such a foreknowledge as includes special love to them, which is distinguishing, unchangeable, and everlasting; and this being a seal affixed to all the elect, shows the distinguishing grace of God in their election, the secrecy of it, and its firmness and irrevocableness, and also the safety of the chosen ones; things being sealed, to distinguish one thing from another, and to keep things secret, or to render them firm and authentic. So, among the Jews, seals were used in buying and selling, that it might be known what was bought, and to confirm the purchase (i). The inference from this comfortable doctrine is,
and let everyone that nameth the name of Christ; "or of the Lord", as the Alexandrian copy, and others, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions read; that is, whoever either are called by the name of Christ, or Christians, or whoever call upon his name: let them
depart from iniquity; both from doctrinal iniquity, the errors and heresies of the above false teachers, which increased to ungodliness, and ate as a gangrene, and were the subversion of the faith of some; and from all practical iniquity, which those men, and their followers, especially the Gnostics, were guilty of; and, generally speaking, when men make shipwreck of faith, they put away a good conscience: and the apostle may also mean, that all such should depart from iniquitous men, from men whether of bad principles or practices, or both, and have no fellowship with them, it being unworthy of the name by which they were called. Some reference seems to be had to Num 16:5 and so the false teachers, and their followers, may be compared to Korah, and his company, and the elect of God to Moses, and the Lord's people, who were bid to depart from the tents of those wicked men; and who stood firm, sure, and safe, when the earth opened, and swallowed up the others.
(i) Maimon. Hilchot Mechira, c. 7. sect. 6, 7, 8.
John Wesley
But the foundation of God - His truth and faithfulness. Standeth fast - Can never be overthrown; being as it were sealed with a seal, which has an inscription on each side: on the one, The Lord knoweth those that are his; on the other, Let every one who nameth the name of the Lord, as his Lord, depart from iniquity. Indeed, they only are his who depart from iniquity. To all others he will say, "I know you not." Mt 7:22-23
Robert Jamieson, A. R. Fausset and David Brown
Nevertheless--Notwithstanding the subversion of their faith, "the firm foundation of God standeth" fast (so the Greek ought to be translated). The "foundation" here is "the Church" [ALFORD], "the ground" or basement support "of the truth" (Ti1 3:15), Christ Himself being the ultimate "foundation" (1Cor 3:11). In the steadfast standing of the Church there is involved the steadfast certainty of the doctrine in question (Ti2 2:18). Thus the "house" (Ti2 2:20) answers to the "foundation"; it is made up of the elect whom "the Lord knoweth" (acknowledgeth, recognizes, Ps 1:6; Mt 7:23; Jn 10:14; 1Cor 8:3) as "His," and who persevere to the end, though others "err concerning the faith" (Mt 24:24; Jn 10:28; Rom 8:38-39; 1Jn 2:19). BENGEL takes "the foundation" to be the immovable faithfulness of God (to His promises to His elect [CALVIN]). This contrasts well with the erring from the faith on the part of the reprobate, Ti2 2:18. Though they deny the faith, God abates not His faithfulness (compare Ti2 2:13).
having--seeing that it has [ELLICOTT].
seal--"inscription": indicating ownership and destination: inscriptions were often engraven on a "foundation" stone (Rev_ 21:14) [ALFORD]. This will agree with the view that "the foundation" is the Church (Eph 2:20). If it be taken God's immovable faithfulness, the "seal" will be regarded as attached to His covenant promise, with the inscription or legend, on one side of its round surface, "The Lord knoweth (it is 'knew' in the Septuagint, Num 16:5, to which Paul here alludes, altering it for his purpose by the Spirit) them that are His"; on the observe side, "Let every one that nameth (as his Lord, Ps 20:7, or preacheth in His name, Jer 20:9) Christ."
depart--Greek, "stand aloof."
from iniquity-- (Is 52:11). In both clauses there may be an allusion to Num 16:5, Num 16:26, Septuagint. God's part and man's part are marked out. God chooseth and knoweth His elect; our part is to believe, and by the Spirit depart from all iniquity, an unequivocal proof of our being the Lord's (compare Deut 29:29; Lk 13:23-27). St. Lucian when asked by his persecutors, "Of what country art thou?" replied, "I am a Christian." "What is your occupation? . . . I am a Christian." "Of what family? . . . I am a Christian." [CHRYSOSTOM, Orations, 75]. He cannot be honored with the name Christian, who dishonors by iniquity, Christ, the Author of the name. Blandina's refreshment amidst her tortures was to say, "I am a Christian, and with us Christians no evil is done" [EUSEBIUS, Ecclesiastical History, 5.1]. Apostasy from the faith is sure soon to be followed by indulgence in iniquity. It was so with the false teachers (Ti2 3:2-8, Ti2 3:13).
2:202:20: Այլ ՚ի տա՛ն մեծի ո՛չ միայն են անօթք ոսկեղէնք եւ արծաթեղէնք, այլ եւ փայտեղէնք եւ խեցեղէնք. են որ ՚ի պատուի՛ են, եւ են որ յանարգութեան[4991]։ [4991] Ոսկան. Մեծի ոչ են միայն։
20 Մի մեծ տան մէջ ոչ միայն ոսկեայ եւ արծաթեայ անօթներ են լինում, այլ նաեւ՝ փայտեայ եւ խեցէ: Կան այնպիսիք, որոնք պատուաւոր գործածութեան համար են, կան էլ, որ ոչ պատուաւոր գործածութեան համար են:
20 Մեծ տան մը մէջ ոչ միայն ոսկիէ ու արծաթէ ամաններ կան, հապա փայտէ ու հողէ ամաններ ալ կան։ Ոմանք պատիւի համար են ու ոմանք՝ անարգանքի համար։
Այլ ի տան մեծի ոչ միայն են անօթք ոսկեղէնք եւ արծաթեղէնք, այլ եւ փայտեղէնք եւ խեցեղէնք. են որ ի պատուի են եւ են որ յանարգութեան:

2:20: Այլ ՚ի տա՛ն մեծի ո՛չ միայն են անօթք ոսկեղէնք եւ արծաթեղէնք, այլ եւ փայտեղէնք եւ խեցեղէնք. են որ ՚ի պատուի՛ են, եւ են որ յանարգութեան[4991]։
[4991] Ոսկան. Մեծի ոչ են միայն։
20 Մի մեծ տան մէջ ոչ միայն ոսկեայ եւ արծաթեայ անօթներ են լինում, այլ նաեւ՝ փայտեայ եւ խեցէ: Կան այնպիսիք, որոնք պատուաւոր գործածութեան համար են, կան էլ, որ ոչ պատուաւոր գործածութեան համար են:
20 Մեծ տան մը մէջ ոչ միայն ոսկիէ ու արծաթէ ամաններ կան, հապա փայտէ ու հողէ ամաններ ալ կան։ Ոմանք պատիւի համար են ու ոմանք՝ անարգանքի համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: А в большом доме есть сосуды не только золотые и серебряные, но и деревянные и глиняные; и одни в почетном, а другие в низком употреблении.
2:20  ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστιν μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν ἃ δὲ εἰς ἀτιμίαν·
2:20. ἐν (In) μεγάλῃ (unto-great) δὲ (moreover) οἰκίᾳ (unto-a-housing-unto) οὐκ (not) ἔστιν (it-be) μόνον (to-alone) σκεύη (equipments) χρυσᾶ ( golden ) καὶ (and) ἀργυρᾶ ( silvern ,"ἀλλὰ (other) καὶ (and) ξύλινα ( wooded-belonged-to ) καὶ (and) ὀστράκινα , ( shelled-belonged-to ,"καὶ (and) ἃ ( which ) μὲν (indeed) εἰς (into) τιμὴν (to-a-valuation," ἃ ( which ) δὲ (moreover) εἰς (into) ἀτιμίαν: (to-an-un-valuating-unto)
2:20. in magna autem domo non solum sunt vasa aurea et argentea sed et lignea et fictilia et quaedam quidem in honorem quaedam autem in contumeliamBut in a great house there are not only vessels of gold and of silver, but also of wood and of earth: and some indeed unto honour, but some unto dishonour.
20. Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some unto honour, and some unto dishonour.
2:20. But, in a large house, there are not only vessels of gold and of silver, but also those of wood and of clay; and certainly some are held in honor, but others in dishonor.
2:20. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.
But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour:

20: А в большом доме есть сосуды не только золотые и серебряные, но и деревянные и глиняные; и одни в почетном, а другие в низком употреблении.
2:20  ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστιν μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν ἃ δὲ εἰς ἀτιμίαν·
2:20. in magna autem domo non solum sunt vasa aurea et argentea sed et lignea et fictilia et quaedam quidem in honorem quaedam autem in contumeliam
But in a great house there are not only vessels of gold and of silver, but also of wood and of earth: and some indeed unto honour, but some unto dishonour.
2:20. But, in a large house, there are not only vessels of gold and of silver, but also those of wood and of clay; and certainly some are held in honor, but others in dishonor.
2:20. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23: Кого понимать здесь под сосудами? Конечно, отдельных христиан, так или иначе содействующих прогрессу церковной жизни. Но между христианами есть различие в дарованиях. Одни, по благости Божией, имеют необыкновенные дарования, обладают напр. блестящим ораторским талантом, другие же всегда выглядят в высшей степени скромными, потому что не обладают никакими выдающимися способностями (ср. Мф XIII:23; 1Кор.XII:14: и сл.). Первых можно назвать сосудами, сделанными из блестящих и дорогих материалов - из золота и серебра, вторые приготовлены из дерева и глины. Но и последние имеют часто большое значение в жизни Церкви. С другой стороны в Церкви есть сосуды, в которые собирается, так сказать, вся грязь и сор из дома - это люди безбожные, нечестивые, хотя и продолжающие носить имя христиан. Такие люди, конечно, могут быть и среди тех лиц, которые имеют особые дарования. Тимофей не должен поэтому увлекаться внешностью, а должен оценивать людей по их внутреннему достоинству. Если видный христианский оратор сам не отстал от языческих привычек, от него Тимофей должен сторониться ("кто будет чист от сего"). И всякий христианин, отделяющийся от таких нечестивых людей, если еще не может быть назван сосудом в "чести", то может сделаться таким со временем (ср. 1Кор.XII:22-25).

Юношеских похотей убегай - т. е. не увлекайся свойственными молодым людям взглядами на вещи. Молодежь часто увлекается внешним блеском, не придавая значения внутренним достоинствам человека. Тимофей должен поступать иначе. Он должен оценивать людей с точки зрения христианской морали и искать себе друзей только среди людей честных и искренно чтущих Бога. От разных споров, хотя бы иные в них и показывали свои высокие умственные способности, Тимофей должен сторониться (ср. ст. 14-й).
Adam Clarke: Commentary on the Bible - 1831
2:20: But in a great house - Here the apostle carries on the allusion introduced in the preceding verse. As the foundation of God refers to God's building, i.e. the whole system of Christianity, so here the great house is to be understood of the same; and the different kinds of vessels mean the different teachers, as well as the different kinds of members. In this sacred house at Ephesus there were vessels of gold and silver - eminent, holy, sincere, and useful teachers and members, and also vessels of wood and of earth - false and heretical teachers, such as Hymeneus and Philetus, and their followers. There are also in such houses vessels employed, some in a more honorable, others in a less honorable, office. To these he seems also to compare the same persons.
Albert Barnes: Notes on the Bible - 1834
2:20: But in a great house - Still keeping up the comparison of the church with a building. The idea is, that the church is a large edifice, and that in such a building we are not to expect entire uniformity in all the articles which it contains.
There are not only vessels of gold and of silver, ... - You are not to expect to find all the articles of furniture alike, or all made of the same material. Variety in the form, and use, and material, is necessary in furnishing such a house.
And some to honour, and some to dishonour - Some to most honorable uses - as drinking vessels, and vessels to contain costly viands, and some for the less honorable purposes connected with cooking, etc. The same thing is to be expected in the church. See this idea illustrated at greater length under another figure in the notes at Co1 12:14-26; compare the notes, Rom 9:21. The application here seems to be, that in the church it is to be presumed that there will be a great variety of gifts and attainments, and that we are no more to expect that all will be alike, than we are that all the vessels in a large house will be made of gold.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: in a: Co1 3:9, Co1 3:16, Co1 3:17; Eph 2:22; Ti1 3:15; Heb 3:2-6; Pe1 2:5
vessels: Exo 27:3; Ezr 1:6, Ezr 6:5; Lam 4:2; Dan 5:2; Co2 4:7
and some to honour: Rom 9:21-23
Geneva 1599
(12) But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.
(12) The taking away of an objection: it is not dishonour to the good man of the house, that he has not in a great house all vessels of one sort and for one service, but we must look to this, that we are found vessels prepared to honour.
John Gill
But in a great house,.... This simile the apostle makes use of, to show that it need not seem strange, nor should it be distressing to anyone's mind, to hear that men of such wicked principles and practices should be in the church of God, who are before mentioned; since in every great house or palace, the house of a nobleman, or palace of a king, there is a variety of vessels of different matter, and for different uses, and some are mean, despicable, and dishonourable; and so it is in the church of God: for by this great house, in the application of the simile, is not meant the world, as some think; for though that is a house built by God, who built all things; and is a very large one, and full of inhabitants, comparable to vessels; and there are in it both good and bad, as always have been; yet it is no startling thing to any man, that there should be bad men in it; rather the wonder is, that there should be any good; but by this house is meant the church of the living God, the pillar and ground of truth, Ti1 3:15; see Gill on Ti1 3:15.
There are not only vessels of gold and of silver; persons who are members of the visible church, who are comparable to gold and silver, for their worth and value, and preciousness in the sight of Christ, who accounts them his jewels, and peculiar treasure; and for their excellency and usefulness in the church, by reason of those differing gifts bestowed upon them; and for their lustre and purity, both of doctrine and of life; and for their solidity and duration:
but also of wood, and of earth: there are others in a visible church state, who are like to dry wood, destitute of the grace of God, and are fit matter for Satan to work upon, and by them raise and increase the flames of contention and division, and will be fit fuel for everlasting burnings; and there are others who are sensual, and carnal, and worldly, who mind earth, and earthly things, and have no spirituality, nor spiritual mindedness in them:
and some to honour; who are designed for honourable service, and behave honourably, and are worthy of honour in the church; are honourable officers, or members in it; and are to the honour of Christ, and the Gospel; and shall at last enjoy honour, glory, immortality, and eternal life.
And some to dishonour; who are to the disreputation of the church, the dishonour of religion, and scandal of the Gospel; by them God is dishonoured, his ways evil spoken of, his doctrines blasphemed, and his name reproached; and who are themselves dishonourable among men now, and will be covered with shame and everlasting contempt hereafter.
John Wesley
But in a great house - Such as the church, it is not strange that there are not only vessels of gold and silver, designed for honourable uses, but also of wood and of earth - For less honourable purposes. Yet a vessel even of gold may be put to the vilest use, though it was not the design of him that made it.
Robert Jamieson, A. R. Fausset and David Brown
in a great house--that is, the visible professing Christian Church (Ti1 3:15). Paul is speaking, not of those without, but of the [visible] family of God [CALVIN]. So the parable of the sweep-net (Mt 13:47-49) gathering together of every kind, good and bad: as the good and bad cannot be distinguished while under the waves, but only when brought to shore, so believers and unbelievers continue in the same Church, until the judgment makes the everlasting distinction. "The ark of Noah is a type of the Church; as in the former there were together the leopard and the kid, the wolf and the lamb; so in the latter, the righteous and sinners, vessels of gold and silver, with vessels of wood and earth" [JEROME, Dialogue against the Luciferians, 302] (compare Mt 20:16).
vessels of gold . . . silver--precious and able to endure fire.
of wood and earth--worthless, fragile, and soon burnt (1Cor 3:12-15; 1Cor 15:47).
some . . . some--the former . . . the latter.
to dishonour-- (Prov 16:4; Rom 9:17-23).
2:212:21: Եթէ ոք սրբեսցէ զանձն իւր յայնպիսեա՛ց անտի, եղիցի անօթ պատուակա՛ն, սրբեա՛լ եւ պիտանի՛ Տեառն իւրում՝ յամենա՛յն գործս բարութեան պատրաստեալ։
21 Եթէ մէկն ինքն իրեն մաքրի այդպիսի բաներից, կը լինի պատուաւոր անօթ՝ սրբագործուած եւ պիտանի իր Տիրոջը, պատրաստուած ամէն բարի գործի համար:
21 Ուստի եթէ մէկը իր անձը անարգ բաներէ մաքրէ, անիկա պատուական անօթ մը պիտի ըլլայ, սրբուած ու իր Տէրոջը պիտանի, ամէն բարի գործերու համար պատրաստուած։
Եթէ ոք սրբեսցէ զանձն իւր յայնպիսեաց անտի, եղիցի անօթ պատուական` սրբեալ եւ պիտանի Տեառն [6]իւրում` յամենայն գործս բարութեան պատրաստեալ:

2:21: Եթէ ոք սրբեսցէ զանձն իւր յայնպիսեա՛ց անտի, եղիցի անօթ պատուակա՛ն, սրբեա՛լ եւ պիտանի՛ Տեառն իւրում՝ յամենա՛յն գործս բարութեան պատրաստեալ։
21 Եթէ մէկն ինքն իրեն մաքրի այդպիսի բաներից, կը լինի պատուաւոր անօթ՝ սրբագործուած եւ պիտանի իր Տիրոջը, պատրաստուած ամէն բարի գործի համար:
21 Ուստի եթէ մէկը իր անձը անարգ բաներէ մաքրէ, անիկա պատուական անօթ մը պիտի ըլլայ, սրբուած ու իր Տէրոջը պիտանի, ամէն բարի գործերու համար պատրաստուած։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: Итак, кто будет чист от сего, тот будет сосудом в чести, освященным и благопотребным Владыке, годным на всякое доброе дело.
2:21  ἐὰν οὗν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμήν, ἡγιασμένον, εὔχρηστον τῶ δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον.
2:21. ἐὰν (if-ever) οὖν (accordingly) τις (a-one) ἐκκαθάρῃ (it-might-have-cleansed-out) ἑαυτὸν (to-self) ἀπὸ (off) τούτων, (of-the-ones-these," ἔσται ( it-shall-be ) σκεῦος (an-equipment) εἰς (into) τιμήν, (to-a-valuation) ἡγιασμένον, (having-had-come-to-be-hallow-belonged-to,"εὔχρηστον (goodly-afforded) τῷ (unto-the-one) δεσπότῃ, (unto-a-lord) εἰς (into) πᾶν (to-all) ἔργον (to-a-work) ἀγαθὸν (to-good) ἡτοιμασμένον. (having-had-come-to-be-readied-to)
2:21. si quis ergo emundaverit se ab istis erit vas in honorem sanctificatum et utile Domino ad omne opus bonum paratumIf any man therefore shall cleanse himself from these, he shall be a vessel unto honour, sanctified and profitable to the Lord, prepared unto every good work.
21. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, meet for the master’s use, prepared unto every good work.
2:21. If anyone, then, will have cleansed himself from these things, he shall be a vessel held in honor, sanctified and useful to the Lord, prepared for every good work.
2:21. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, [and] prepared unto every good work.
If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master' s use, [and] prepared unto every good work:

21: Итак, кто будет чист от сего, тот будет сосудом в чести, освященным и благопотребным Владыке, годным на всякое доброе дело.
2:21  ἐὰν οὗν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμήν, ἡγιασμένον, εὔχρηστον τῶ δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον.
2:21. si quis ergo emundaverit se ab istis erit vas in honorem sanctificatum et utile Domino ad omne opus bonum paratum
If any man therefore shall cleanse himself from these, he shall be a vessel unto honour, sanctified and profitable to the Lord, prepared unto every good work.
2:21. If anyone, then, will have cleansed himself from these things, he shall be a vessel held in honor, sanctified and useful to the Lord, prepared for every good work.
2:21. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, [and] prepared unto every good work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:21: If a man therefore purge himself from these - He that takes heed to his ways and to his doctrines, and walks with God, will separate himself, not only from all false doctrine, but from all wicked men, and thus be sanctified and proper to be employed by the Master in every good word and work. The apostle has not made the application of these different similes, and it is very difficult to tell what he means.
Albert Barnes: Notes on the Bible - 1834
2:21: If a man therefore purge himself from these, he shall be a vessel unto honour - If a man "cleanse" or "purify" himself; compare the notes on Joh 15:2. The word "these" refers, here, to the persons represented by the vessels of wood and of earth - the vessels made to dishonor, as mentioned in the pRev_ious verse Ti2 2:20. The idea is, that if one would preserve himself from the corrupting influence of such men, he would be fitted to be a vessel of honor, or to be employed in the most useful and honorable service in the cause of his Master. On the word "vessel," see the notes at Act 9:15.
And meet for the master's use - Suitable to be employed by the Lord Jesus in promoting his work on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: purge: Psa 119:9; Isa 1:25, Isa 52:11; Jer 15:19; Mal 3:3; Co1 5:7; Co2 7:1; Pe1 1:22; Jo1 3:3
a vessel: Ti2 2:20; Pe1 1:7
meet: Act 9:15
prepared: Ti2 3:17; Eph 2:10; Tit 3:1, Tit 3:8, Tit 3:14
Geneva 1599
If a man therefore (h) purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, [and] prepared unto every good work.
(h) By these words is meant the execution of the matter, and not the cause: for in that we purge ourselves, it is not to be attributed to any free will that is in us, but to God, who freely and wholly works in us, a good and an effectual will.
John Gill
If a man therefore purge himself from these,.... That is, if a man clears himself, and keeps himself clear from such men as Hymenaeus and Philetus, who are comparable to wooden and earthen vessels, and are dishonourable ones; if he shuns their defiling company, and polluting principles; if he keeps clear of their heresies, and is not carried away with the errors of these wicked men, and is not drawn aside by them into immoral practices, but stands fast in the faith, and departs from iniquity:
he shall be a vessel unto honour; he will be made manifest, and appear to be a vessel chosen to honour; and will be an honourable member of the church here, and will be honoured by Christ hereafter:
sanctified: he will appear to be one that is set apart by God the Father, and whose sins are purged away by the blood of Christ, and who is sanctified internally by the Spirit of God; for external holiness springs from internal holiness, and is, an evidence of it:
and meet for the master's use: the use and service of Christ, who is the master of the house; either for the ministry of the word, the administration of ordinances, or for some service or another, which he calls him to, and employs him in.
And prepared unto every good work; which an unregenerate man is not; he is to every good work reprobate; he is not capable of performing good works; he is not prepared for them, nor ready at them; but a true believer, one that is regenerated, and sanctified by the Spirit of God, he is created in Christ Jesus unto good works; and has in the performing of them right principles, aims, and ends, as well as a supply of grace, by which he is enabled to do them.
John Wesley
If a man purge himself from these - Vessels of dishonour, so as to have no fellowship with them.
Robert Jamieson, A. R. Fausset and David Brown
If a man . . . purge himself from these--The Greek expresses "If one (for example, thou, Timothy) purify himself (so as to separate) from among these" (vessels unto dishonor).
sanctified--set apart as wholly consecrated to the Lord.
and meet--Some oldest manuscripts omit "and."
the master's--the Lord's. Paul himself was such a vessel: once one among those of earth, but afterwards he became by grace one of gold.
prepared unto every good work-- (Ti2 3:17; Tit 3:1). Contrast Tit 1:16.
2:222:22: Այլ յերիտասարդական ցանկութեանցն փախի՛ր. եւ երթ զհետ արդարութեան, զհաւատոց, զսիրո՛յ, զխաղաղութեա՛ն, զսրբութեա՛ն, ընդ այնոսիկ որ կարդան զանուն Տեառն սուրբ սրտիւք[4992]։ [4992] Ոմանք. Ցանկութեանց փախի՛ր... սուրբ սրտիւ։
22 Երիտասարդական ցանկութիւններից փախի՛ր եւ գնա՛ արդարութեան, հաւատի, սիրոյ, խաղաղութեան եւ սրբութեան յետեւից նրանց հետ, որոնք մաքուր սրտով աղօթում են Տիրոջ անունով:
22 Երիտասարդական ցանկութիւններէն ալ փախի՛ր ու գնա՛ արդարութեան, հաւատքի, սիրոյ, խաղաղութեան ետեւէ անոնց հետ որ Տէրոջը անունը կը կանչեն մաքուր սրտով։
Այլ յերիտասարդական ցանկութեանց փախիր, եւ երթ զհետ արդարութեան, զհաւատոց, զսիրոյ, զխաղաղութեան, [7]զսրբութեան, ընդ այնոսիկ որ կարդան զանուն Տեառն սուրբ սրտիւք:

2:22: Այլ յերիտասարդական ցանկութեանցն փախի՛ր. եւ երթ զհետ արդարութեան, զհաւատոց, զսիրո՛յ, զխաղաղութեա՛ն, զսրբութեա՛ն, ընդ այնոսիկ որ կարդան զանուն Տեառն սուրբ սրտիւք[4992]։
[4992] Ոմանք. Ցանկութեանց փախի՛ր... սուրբ սրտիւ։
22 Երիտասարդական ցանկութիւններից փախի՛ր եւ գնա՛ արդարութեան, հաւատի, սիրոյ, խաղաղութեան եւ սրբութեան յետեւից նրանց հետ, որոնք մաքուր սրտով աղօթում են Տիրոջ անունով:
22 Երիտասարդական ցանկութիւններէն ալ փախի՛ր ու գնա՛ արդարութեան, հաւատքի, սիրոյ, խաղաղութեան ետեւէ անոնց հետ որ Տէրոջը անունը կը կանչեն մաքուր սրտով։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Юношеских похотей убегай, а держись правды, веры, любви, мира со всеми призывающими Господа от чистого сердца.
2:22  τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας.
2:22. τὰς (To-the-ones) δὲ (moreover) νεωτερικὰς ( to-more-new-belonged-of ) ἐπιθυμίας (to-passionings-upon-unto) φεῦγε, (thou-should-flee,"δίωκε (thou-should-pursue) δὲ (moreover) δικαιοσύνην, (to-a-course-belongedness,"πίστιν, (to-a-trust,"ἀγάπην, (to-an-excessing-off,"εἰρήνην (to-a-peace,"μετὰ (with) τῶν (of-the-ones) ἐπικαλουμένων ( of-calling-upon-unto ) τὸν (to-the-one) κύριον (to-Authority-belonged) ἐκ (out) καθαρᾶς (of-cleansed) καρδίας. (of-a-heart)
2:22. iuvenilia autem desideria fuge sectare vero iustitiam fidem caritatem pacem cum his qui invocant Dominum de corde puroBut flee thou youthful desires, and pursue justice, faith, charity and peace with them that call on the Lord out of a pure heart.
22. But flee youthful lusts, and follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart.
2:22. So then, flee from the desires of your youth, yet truly, pursue justice, faith, hope, charity, and peace, along with those who call upon the Lord from a pure heart.
2:22. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.
Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart:

22: Юношеских похотей убегай, а держись правды, веры, любви, мира со всеми призывающими Господа от чистого сердца.
2:22  τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας.
2:22. iuvenilia autem desideria fuge sectare vero iustitiam fidem caritatem pacem cum his qui invocant Dominum de corde puro
But flee thou youthful desires, and pursue justice, faith, charity and peace with them that call on the Lord out of a pure heart.
2:22. So then, flee from the desires of your youth, yet truly, pursue justice, faith, hope, charity, and peace, along with those who call upon the Lord from a pure heart.
2:22. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions against Contention.A. D. 66.
22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. 23 But foolish and unlearned questions avoid, knowing that they do gender strifes. 24 And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, 25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; 26 And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

I. Paul here exhorts Timothy to beware of youthful lusts, v. 22. Though he was a holy good man, very much mortified to the world, yet Paul thought it necessary to caution him against youthful lusts: "Flee them, take all possible care and pains to keep thyself pure from them." The lusts of the flesh are youthful lusts, which young people must carefully watch against, and the best must not be secure. He prescribes an excellent remedy against youthful lusts: Follow righteousness, faith, charity peace, &c. Observe, 1. Youthful lusts are very dangerous, for which reason even hopeful young people should be warned of them, for they war against the soul, 1 Pet. ii. 11. 2. The exciting of our graces will be the extinguishing of our corruptions; the more we follow that which is good the faster and the further we shall flee from that which is evil. Righteousness, and faith, and love, will be excellent antidotes against youthful lusts. Holy love will cure impure lust.--Follow peace with those that call on the Lord. The keeping up of the communion of saints will take us off from all fellowship with unfruitful works of darkness. See the character of Christians: they are such as call on the Lord Jesus Christ, out of a pure heart. Observe, Christ is to be prayed to. It is the character of all Christians that they call upon him; but our prayers to God and Christ are not acceptable nor successful except they come out of a pure heart.

II. He cautions him against contention, and, to prevent this (v. 23), cautions him against foolish and unlearned questions, that tend to no benefit, strifes of words. Those who advanced them, and doted upon them, thought themselves wise and learned; but Paul calls them foolish and unlearned. The mischief of these is that they gender strifes, that they breed debates and quarrels among Christians and ministers. It is very remarkable how often, and with what seriousness, the apostle cautions Timothy against disputes in religion, which surely was not without some such design as this, to show that religion consists more in believing and practising what God requires than in subtle disputes.--The servant of the Lord must not strive, v. 24. Nothing worse becomes the servant of the Lord Jesus, who himself did not strive nor cry (Matt. xii. 19), but was a pattern of meekness, and mildness, and gentleness to all, than strife and contention. The servant of the Lord must be gentle to all men, and thereby show that he is himself subject to the commanding power of that holy religion which he is employed in preaching and propagating.--Apt to teach. Those are unapt to teach who are apt to strive, and are fierce and froward. Ministers must be patient, bearing with evil, and in meekness instructing (v. 25) not only those who subject themselves, but those who oppose themselves. Observe, 1. Those who oppose themselves to the truth are to be instructed; for instruction is the scripture-method of dealing with the erroneous, which is more likely to convince them of their errors than fire and faggot: he does not bid us kill their bodies, under pretence of saving their souls. 2. Such as oppose themselves are to be instructed in meekness, for our Lord is meek and lowly (Matt. xi. 29), and this agrees well with the character of the servant of the Lord (v. 24): He must not strive, but be gentle to all men, apt to teach, patient. This is the way to convey truth in its light and power, and to overcome evil with good, Rom. xii. 21. 3. That which ministers must have in their eyes, in instructing those who oppose themselves, must be their recovery: If God, peradventure, will give them repentance to the acknowledging of the truth. Observe, (1.) Repentance is God's gift. (2.) It is a gift with a peradventure in the case of those who oppose themselves; and therefore, though we are not to despair of the grace of God, yet we must take heed of presuming upon it. To the acknowledging of the truth. (3.) The same God who gives us the discovery of the truth does by his grace bring us to the acknowledging of it, otherwise our hearts would continue in rebellion against it, for we are to confess with our mouths as well as to believe with our hearts, Rom. x. 9, 10. And thus sinners recover themselves out of the snare of the devil; see here, [1.] The misery of sinners: they are in the snare of the devil, and are led captive by him at his will, v. 26. They are slaves to the worst of task-masters; he is the spirit that now worketh in the children of disobedience, Eph. ii. 2. They are taken in a snare, and in the worst snare, because it is the devil's; they are as fishes that are taken in n evil net, and as the birds that are caught in the snare. Further, They are under Ham's curse (a servant of servants shall he be, Gen. ix. 25), they are slaves to him who is but a slave and vassal. [2.] The happiness of those who repent: they recover themselves out of this snare, as a bird out of the snare of the fowler; the snare is broken and they have escaped; and the greater the danger the greater the deliverance. When sinners repent, those who before were led captive by the devil at his will come to be led into the glorious liberty of the children of God, and have their wills melted into the will of the Lord Jesus. The good Lord recover us all out of the snare.
Adam Clarke: Commentary on the Bible - 1831
2:22: Flee also youthful lusts - Not only all irregular and sensual desires, but pride, ambition, and, above all, the lust of power, to which most men will sacrifice all other propensities, their ease, pleasure, health, etc. This is the most bewitching passion in the human heart. Both in Church and state it is ruinous; but particularly so in the former. Timothy was now between thirty and forty years of age, the very age in which ambition and the love of power most generally prevail. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age; covetousness and carking cares the crimes of old age.
Follow righteousness - Flee from sin, pursue goodness. Righteousness - whatever is just, holy, and innocent. Faith - fidelity both to God and man, improving that grace by which thy soul may be saved, and faithfully discharging the duties of thy office, that thou mayest save the souls of others. Charity - love to God and man. Peace among all the members of the Church, and as far as possible with all men; but especially among those who invoke the Lord out of a pure desire to glorify his name.
Albert Barnes: Notes on the Bible - 1834
2:22: Flee also youthful lusts - Such passions as youth are subject to. On the word "flee," and the pertinency of its use in such a connection, see the notes at Co1 6:18. Paul felt that Timothy, then a young man, was subject to the same passions as other young men; and hence, his repeated cautions to him to avoid all those things, arising from his youth, which might be the occasion of scandal; compare the notes at Ti1 4:12; Ti1 5:2. It is to be remembered that this Epistle is applicable to other ministers, as well as to Timothy; and, to a young man in the ministry, no counsel could be more appropriate than to "flee from youthful lusts;" not to indulge for a moment in those corrupt passions to which youth are subject, but to cultivate the pure and sober virtues which become the ministerial office.
But follow righteousness, ... - compare the notes at Heb 12:14. The general meaning here is, that he was to practice all that is good and virtuous. He was to practice righteousness, or justice and equity, in all his dealings with men; faith, or fidelity in his duties; charity, or love to all men (see the notes at 1 Cor. 13); peace, or harmony and concord with all others. What virtues could be more appropriate for a minister of the gospel?
With them that call on the Lord out of a pure heart - That is, with all Christians, who are often characterized as those who call on the Lord; Co1 1:2; compare Act 9:11. In all his social contact with them, Timothy was to manifest the virtues above recommended. But not with them alone. It would be incumbent on him to exhibit the same virtues in his intercourse with all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: Flee: Pro 6:5; Co1 6:18, Co1 10:14; Ti1 6:11
youthful: Psa 119:9; Ecc 11:9, Ecc 11:10; Pe1 2:11
follow: Ti1 4:12, Ti1 6:11; Heb 12:14; Jo3 1:11
charity: Co1 14:1
peace: Rom 14:17, Rom 14:19, Rom 15:5, Rom 15:6; Co1 1:10; Heb 12:14; Pe1 3:11
call: Ch1 29:17, Ch1 29:18; Psa 17:1, Psa 66:18, Psa 66:19; Pro 15:8; Act 9:14; Co1 1:2; Ti1 2:8
out: Ti1 1:5, Ti1 4:12
Geneva 1599
(13) Flee also youthful lusts: but follow righteousness, faith, charity, (14) peace, with them that call on the Lord out of a pure heart.
(13) Returning to the matter from where he digressed in (Ti2 2:16), he warns him to exercise himself in serious matters, and such as pertain to godliness.
(14) The sixth admonition: we must above all things avoid all bitterness of mind, both in teaching all men, and also in calling those back who have gone out of the way.
John Gill
Flee also youthful lusts,.... Meaning not lusts of uncleanness, lasciviousness, and filthiness; nor any of those follies and vanities which the youthful age usually lusts and desires after, to which Timothy was not inclined; but such lusts as are apt to prevail with young ministers of the Gospel, such as vain glory, popular applause, seeking to have the pre-eminence, contentions with, and contempt of others, and the like.
But follow righteousness; the righteousness of Christ; or doing that which is just between man and man, and as one man would choose another should do to him; or rather integrity and faithfulness, in the ministry of the word, without seeking honour from men:
faith; both as a doctrine and grace; or veracity and truth in preaching the Gospel, striving for that, and not through ambition, and for the pre-eminence:
charity; or love, to God and Christ, and to his people; without which all gifts and works are of no avail; and which will engage a man to bear much, and to hope and believe all things:
peace with them that call on the Lord out of a pure heart; peace is to be pursued and followed after with all men, as much as possible, but especially with the saints, the true worshippers of God; who draw nigh to him with true hearts, and call upon him in the sincerity of their souls: great care should be taken that peace be maintained with them; for they have great interest at the throne of grace; and God is nigh unto them, and hears their prayers. The Alexandrian copy reads, "with all that love the Lord".
John Wesley
Flee youthful desires - Those peculiarly incident to youth. Follow peace with them - Unity with all true believers. Out of a pure heart - Youthful desires, destroy this purity: righteousness, faith, love, peace, accompany it.
Robert Jamieson, A. R. Fausset and David Brown
Flee--There are many lusts from which our greatest safety is in flight (Gen 39:12). Avoid occasions of sin. From the abstemious character of Timothy (Ti1 5:23) it is likely that not animal indulgences, but the impetuosity, rash self-confidence, hastiness, strife, and vainglory of young men (1Jn 2:14-16), are what he is here warned against: though the Spirit probably intended the warning to include both in its application to the Church in general.
also--Greek, "But"; in contrast to "every good work," Ti2 2:21.
youthful--Timothy was a youth (Ti1 4:12).
righteousness--the opposite of "iniquity," that is, unrighteousness (Ti2 2:19; compare Ti1 6:11).
peace, with, &c.--rather, put no comma, "peace with them that call on the Lord out of a pure heart" (Ti1 1:5; Eph 6:5; Col 3:22). We are to love all men, but it is not possible to be at peace with all men, for this needs community of purpose and opinion; they alone who call on the Lord sincerely (as contrasted with the false teachers who had only the form of godliness, Ti2 3:5, Ti2 3:8; Tit 1:15-16) have this community [THEODORET]. (Rom 12:18).
2:232:23: Այլ ՚ի յիմա՛ր եւ յանխրատ խնդրոց հրաժարեա՛. գիտասջի՛ր՝ թէ անտի ծնանին կռիւք[4993]. [4993] Ոմանք. Այլ յիմար... հրաժարեա՛ց, գիտացիր զի անտի։
23 Բայց յիմար եւ անմիտ վէճերից խուսափի՛ր. իմացի՛ր, որ դրանցից կռիւներ են ծնւում:
23 Բայց յիմարական ու անիմաստ վէճերէն մէկդի քաշուէ, գիտնալով որ անոնցմէ կռիւներ կը ծնանին։
Այլ ի յիմար եւ յանխրատ խնդրոց հրաժարեա, գիտասջիր թէ անտի ծնանին կռիւք:

2:23: Այլ ՚ի յիմա՛ր եւ յանխրատ խնդրոց հրաժարեա՛. գիտասջի՛ր՝ թէ անտի ծնանին կռիւք[4993].
[4993] Ոմանք. Այլ յիմար... հրաժարեա՛ց, գիտացիր զի անտի։
23 Բայց յիմար եւ անմիտ վէճերից խուսափի՛ր. իմացի՛ր, որ դրանցից կռիւներ են ծնւում:
23 Բայց յիմարական ու անիմաստ վէճերէն մէկդի քաշուէ, գիտնալով որ անոնցմէ կռիւներ կը ծնանին։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: От глупых и невежественных состязаний уклоняйся, зная, что они рождают ссоры;
2:23  τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσιν μάχας·
2:23. τὰς (To-the-ones) δὲ (moreover) μωρὰς ( to-dulled ) καὶ (and) ἀπαιδεύτους ( to-un-childable-unto ) ζητήσεις (to-seekings) παραιτοῦ , ( thou-should-appeal-beside-unto ,"εἰδὼς (having-had-come-to-see) ὅτι (to-which-a-one) γεννῶσι (they-generateth-unto) μάχας: (to-battlings)
2:23. stultas autem et sine disciplina quaestiones devita sciens quia generant litesAnd avoid foolish and unlearned questions, knowing that they beget strifes.
23. But foolish and ignorant questionings refuse, knowing that they gender strifes.
2:23. But avoid foolish and undisciplined questions, for you know that these produce strife.
2:23. But foolish and unlearned questions avoid, knowing that they do gender strifes.
But foolish and unlearned questions avoid, knowing that they do gender strifes:

23: От глупых и невежественных состязаний уклоняйся, зная, что они рождают ссоры;
2:23  τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσιν μάχας·
2:23. stultas autem et sine disciplina quaestiones devita sciens quia generant lites
And avoid foolish and unlearned questions, knowing that they beget strifes.
2:23. But avoid foolish and undisciplined questions, for you know that these produce strife.
2:23. But foolish and unlearned questions avoid, knowing that they do gender strifes.
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Adam Clarke: Commentary on the Bible - 1831
2:23: Foolish and unlearned questions - See the notes on Ti1 1:4; Ti1 4:7 (note), and Tit 3:9 (note).
Albert Barnes: Notes on the Bible - 1834
2:23: But foolish and unlearned questions avoid; - see the notes at Ti2 2:16; compare the notes at Ti1 1:4, Ti1 1:6; Ti1 4:7. The word "unlearned," here, means "trifling; that which does not tend to edification; stupid." The Greeks and the Hebrews were greatly given to controversies of various kinds, and many of the questions discussed pertained to points which could not be settled, or which, if settled, were of no importance. Such has been the character of no small part of the disputes which have agitated the world. Paul correctly says that the only effect of such disputes is to engender harsh contention. Points of real importance can be discussed with no injury to the temper; but people cannot safely dispute about trifles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: Ti2 2:14, Ti2 2:16; Ti1 1:4, Ti1 4:7, Ti1 6:4, Ti1 6:5; Tit 3:9
John Gill
But foolish and unlearned questions avoid,.... Such as have no solid wisdom in them, and are foreign from the Gospel, the wisdom of God in a mystery, and are not useful and unedifying; such ought to be avoided, publicly and privately; they should not be started in the public ministry, nor attended to in private conversation; as being unworthy of the notice of a minister of the Gospel wise and learned, and useless to the church, and to his hearers.
Knowing that they do gender strife; about words, and contentions, which break the peace of churches, and hinder the profit of souls, and the progress of the Gospel.
Robert Jamieson, A. R. Fausset and David Brown
(Tit 3:9.)
unlearned--Greek, "undisciplined"; not tending to promote the discipline of faith and morals (Prov 5:23). "Uninstructive"; in contrast with "instructing" (Ti2 2:25), and "wise unto salvation" (Ti2 3:15).
avoid--"decline."
2:242:24: բայց ծառայի Տեառն ո՛չ է պարտ կռուել, այլ հե՛զ լինել առ ամենեսեան, ուսուցի՛չ, անոխակա՛լ[4994]. [4994] Ոմանք. Առ ամենեսին։
24 Այսպէս ուրեմն՝ Տիրոջ ծառան պէտք չէ որ կռիւ անի, այլ բոլորի հանդէպ լինի հեզահամբոյր, ուսուցանող, անոխակալ՝
24 Տէրոջը ծառան պէտք չէ կռուի, հապա հեզահոգի ըլլայ ամենուն, սորվեցնող, ոխ չպահող.
բայց ծառայի Տեառն ոչ է պարտ կռուել, այլ հեզ լինել առ ամենեսեան, ուսուցիչ, անոխակալ:

2:24: բայց ծառայի Տեառն ո՛չ է պարտ կռուել, այլ հե՛զ լինել առ ամենեսեան, ուսուցի՛չ, անոխակա՛լ[4994].
[4994] Ոմանք. Առ ամենեսին։
24 Այսպէս ուրեմն՝ Տիրոջ ծառան պէտք չէ որ կռիւ անի, այլ բոլորի հանդէպ լինի հեզահամբոյր, ուսուցանող, անոխակալ՝
24 Տէրոջը ծառան պէտք չէ կռուի, հապա հեզահոգի ըլլայ ամենուն, սորվեցնող, ոխ չպահող.
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: рабу же Господа не должно ссориться, но быть приветливым ко всем, учительным, незлобивым,
2:24  δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον,
2:24. δοῦλον (to-a-bondee) δὲ (moreover) κυρίου (of-Authority-belonged) οὐ (not) δεῖ (it-bindeth) μάχεσθαι , ( to-battle ,"ἀλλὰ (other) ἤπιον (to-gentle-belonged) εἶναι (to-be) πρὸς (toward) πάντας , ( to-all ,"διδακτικόν, (to-teaching-belonged-of,"ἀνεξίκακον, (to-disruption-held-up,"
2:24. servum autem Domini non oportet litigare sed mansuetum esse ad omnes docibilem patientemBut the servant of the Lord must not wrangle: but be mild toward all men, apt to teach, patient,
24. And the Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing,
2:24. For the servant of the Lord must not be contentious, but instead he must be meek toward everyone, teachable, patient,
2:24. And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, patient,
And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, patient:

24: рабу же Господа не должно ссориться, но быть приветливым ко всем, учительным, незлобивым,
2:24  δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον,
2:24. servum autem Domini non oportet litigare sed mansuetum esse ad omnes docibilem patientem
But the servant of the Lord must not wrangle: but be mild toward all men, apt to teach, patient,
2:24. For the servant of the Lord must not be contentious, but instead he must be meek toward everyone, teachable, patient,
2:24. And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, patient,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: В пример христианам Тимофей должен с своей стороны являть кротость и незлобие в обсуждении разных вопросов среди членов Церкви. Даже с противниками Церкви - иудеями и язычниками - он не должен входить в ссоры, а кротко наставлять их, ожидая, что Бог даст им силы поверить проповеди Тимофея и таким образом вырваться из диавольских сетей, в каких они запутались (ср. Еф. II:2: ).
Adam Clarke: Commentary on the Bible - 1831
2:24: The servant of the Lord must not strive - See on Ti1 3:2 (note), Ti1 3:3 (note).
Albert Barnes: Notes on the Bible - 1834
2:24: And the servant of the Lord - Referring here primarily to the Christian minister, but applicable to all Christians; for all profess to be the servants of the Lord.
Must not strive - He may calmly inquire after truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may "contend earnestly for the faith once delivered to the saints" Jde 1:3; but he may not do that which is here mentioned as strife. The Greek word - μάχεσθαι machesthai - commonly denotes, "to fight, to make war, to contend." In Joh 6:52; Act 7:26; Ti2 2:24;, it is rendered "strove," and "strive;" in Jam 4:2, "fight." It is not elsewhere used in the New Testament. The meaning is, that the servant of Christ should be a man of peace. He should not indulge in the feelings which commonly give rise to contention, and which commonly characterize it. He should not struggle for mere victory, even when endeavoring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candor; with nothing designed to provoke and irritate an adversary; and so that, whatever may be the result of the discussion, "the bond of peace" may, if possible, be preserved; compare the notes at Rom 12:18.
But be gentle unto all men; - see the notes at Th1 2:7. The word rendered "gentle," does not occur elsewhere in the New Testament. It means that the Christian minister is to be meek and mild toward all, not disputatious and quarrelsome.
Apt to teach; - see the notes at Ti1 3:2.
Patient - Margin, "forbearing." The Greek word here used does not elsewhere occur in the New Testament. It means, patient under evils and injuries. Robinson, Lexicon. Compare the Eph 4:2 note; Col 3:13 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: the servant: Deu 34:5; Jos 1:1; Ch2 24:6; Dan 6:20; Ti1 6:11; Tit 1:1, Tit 3:2; Jam 1:1
must: Mat 12:19; Act 15:2; Co2 10:4; Phi 2:3, Phi 2:14; Ti1 3:3; Tit 1:7; Jam 1:19, Jam 1:20; Jde 1:3
strive: Joh 6:52; Act 7:26, Act 23:9; Jam 4:2 *Gr.
but: Isa 40:11; Co2 10:1; Gal 5:22; Th1 2:7; Tit 3:2; Jam 3:17; Pe1 3:8
apt: Ti1 3:2, Ti1 3:3; Tit 1:9
patient: or, forbearing, Eph 4:2; Col 3:13
Geneva 1599
And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, (i) patient,
(i) To win them through our patient bearing with them, but not to please them or excuse them in their wickedness.
John Gill
And the servant of the Lord must not strive,.... By "the servant of the Lord" is not meant any believer in common, but a minister of the word, as Timothy was; such an one ought not to strive about words to no profit, about mere words, and in a litigious, quarrelsome manner, and for mastery and not truth; though he may, and ought to strive for the faith of the Gospel; this is praiseworthy in him:
but be gentle unto all men; not only to troubled minds, and wounded consciences, by supplying them with the precious promises and truths of the Gospel; and to backsliders, by restoring them in a spirit of meekness; but even to those who contradict the truth, and themselves, by mild and kind instructions.
Apt to teach, showing a willingness to instruct the ignorant and obstinate, and making use of abilities given for that purpose, notwithstanding all discouragements; for it follows,
patient, or "bearing evil"; not only the infirmities of weak brethren in the church, and the reproaches and persecutions of profane men in the world; but also the contradictions and oppositions of the adversaries of truth, so as not to be irritated and provoked, or to be discouraged, and desist from the defence of the Gospel.
John Wesley
A servant of the Lord must not - Eagerly or passionately. Strive - As do the vain wranglers spoken of, Ti2 2:23. But be apt to teach - Chiefly by patience and unwearied assiduity.
Robert Jamieson, A. R. Fausset and David Brown
not strive--"The servant of the Lord" must imitate his master in not striving contentiously, though uncompromising in earnestly contending for the faith (Jude 1:3; Mt 12:19).
gentle unto all men--"patient" (Greek, "patient in bearing wrongs") in respect to adversaries. He is to be gentle so that he may occasion no evils; patient so that he may endure evils.
apt to teach--implying not only solid teaching and ease in teaching, but patience and assiduity in it [BENGEL].
2:252:25: հանդարտութեամբ խրատել զհակառակօղսն. թերեւս տացէ նոցա Աստուած ապաշխարութիւն՝ ՚ի գիտութիւն ճշմարտութեան[4995]. [4995] Ոմանք. Խրատել զհակառակորդսն։ Օրինակ մի. Տէր Աստուած ապաշ՛՛. ՚ի գիտութիւն իմաստութեան։
25 հանդարտութեամբ խրատելու համար հակառակողներին, որ թերեւս Աստուած նրանց ապաշխարութիւն տայ, որպէսզի ճանաչեն ճշմարտութիւնը
25 Քաղցրութեամբ խրատէ հակառակ կեցողները, որ թերեւս Աստուած ապաշխարութիւն տայ անոնց՝ ճշմարտութիւնը ճանչնալու համար
հանդարտութեամբ խրատել զհակառակողսն, թերեւս տացէ նոցա Աստուած ապաշխարութիւն ի գիտութիւն ճշմարտութեան:

2:25: հանդարտութեամբ խրատել զհակառակօղսն. թերեւս տացէ նոցա Աստուած ապաշխարութիւն՝ ՚ի գիտութիւն ճշմարտութեան[4995].
[4995] Ոմանք. Խրատել զհակառակորդսն։ Օրինակ մի. Տէր Աստուած ապաշ՛՛. ՚ի գիտութիւն իմաստութեան։
25 հանդարտութեամբ խրատելու համար հակառակողներին, որ թերեւս Աստուած նրանց ապաշխարութիւն տայ, որպէսզի ճանաչեն ճշմարտութիւնը
25 Քաղցրութեամբ խրատէ հակառակ կեցողները, որ թերեւս Աստուած ապաշխարութիւն տայ անոնց՝ ճշմարտութիւնը ճանչնալու համար
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: с кротостью наставлять противников, не даст ли им Бог покаяния к познанию истины,
2:25  ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας,
2:25. ἐν (in) πραΰτητι (unto-a-mildness) παιδεύοντα (to-childing-of) τοὺς (to-the-ones) ἀντιδιατιθεμένους , ( to-ever-a-one-placing-through ,"μή (lest) ποτε (whither-also) δῴη (it-may-have-had-given) αὐτοῖς (unto-them,"ὁ (the-one) θεὸς (a-Deity,"μετάνοιαν (to-a-considering-with-unto) εἰς (into) ἐπίγνωσιν (to-an-acquainting-upon) ἀληθείας, (of-an-un-secluding-of,"
2:25. cum modestia corripientem eos qui resistunt nequando det illis Deus paenitentiam ad cognoscendam veritatemWith modesty admonishing them that resist the truth: if peradventure God may give them repentance to know the truth;
25. in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth,
2:25. correcting with self-restraint those who resist the truth. For at any time God may give them repentance, so as to recognize the truth,
2:25. In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth:

25: с кротостью наставлять противников, не даст ли им Бог покаяния к познанию истины,
2:25  ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας,
2:25. cum modestia corripientem eos qui resistunt nequando det illis Deus paenitentiam ad cognoscendam veritatem
With modesty admonishing them that resist the truth: if peradventure God may give them repentance to know the truth;
2:25. correcting with self-restraint those who resist the truth. For at any time God may give them repentance, so as to recognize the truth,
2:25. In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:25: Those that oppose - Αντιδιατιθεμενους. This seems to refer to those who opposed the apostle's authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter.
If God peradventure - He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God's mercy.
Albert Barnes: Notes on the Bible - 1834
2:25: In meekness instructing those that oppose themselves - That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently "instructing them." Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, "calmly to show them what the truth is." If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient. Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wiseST course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party, and, from self-respect, or pride, or anger, he will endeavor to defend his own opinions, and will not yield to yours. "Meekness" and "gentleness" are the very best things, if you wish to convince another that he is wrong. With his heart first, and then modestly and kindly show him "what the truth is," in as few words, and with as unassuming a spirit, as possible, "and you have him."
If God peradventure will give them repentance, ... - Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth; compare Act 11:18. The word rendered "peradventure," here - μήποτε mē pote - means, usually, "not even, never;" and then, "that never, lest ever" - the same as "lest perhaps." It is translated "lest at any time," Mat 4:6; Mat 5:25; Mat 13:15; Mar 4:12; Luk 21:34; "lest," Matt, Luk 7:6; Luk 13:29; Luk 15:32; "et al.: lest haply," Luk 14:12; Act 5:39. It does not imply that there was any CHance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution LesT something should occur; or, that anything was done, or should be done, to pRev_ent something from happening.
It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here - as implying A hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: "In meekness instructing 'those that oppose themselves' (ἀντιδιατιθεμένους antidiatithemenous) 'lest' - μήποτε mē pote - God should give them repentance, and they should recover themselves out of the snare of the devil," etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: In: Mat 11:29; Gal 6:1; Ti1 6:11; Pe1 3:15
instructing: Jer 13:15-17, Jer 26:12-15; Joh 5:34; Acts 22:1-23:11
if: Jer 31:18, Jer 31:19, Jer 31:33; Eze 11:19, Eze 36:26, Eze 36:31; Zac 12:10; Act 5:21, Act 11:18; Jam 1:17; Jo1 5:16
peradventure: Act 8:22; Ti1 2:4
repentance: Ti2 3:7; Mat 21:32; Mar 1:3, Mar 1:4, Mar 1:15; Act 2:38, Act 20:21; Tit 1:1
Geneva 1599
In meekness instructing those that (k) oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
(k) He means those who do not yet see the truth.
John Gill
In meekness instructing those that oppose themselves,.... To the truth; resist it and deny it; or contradict some other tenets and principles of theirs, or the Scriptures, which they themselves allowed to be the word of God, and the rule of faith and practice, and so are self-convinced and self-condemned. These are to be instructed, being ignorant, and in a tender and gentle manner, though very perverse and obstinate.
If God peradventure will give them repentance to the acknowledging of the truth: repentance here designs a repentance of errors in principle, a change of mind upon conviction, and such as issues in a free and ingenuous confession, and acknowledgment of the truth before opposed; and such a repentance is the gift of God: it is he that opens the eyes of the understanding, and works conviction in the mind, and leads into all truth, as it is in Jesus; and induces men to repent of their errors, confess their mistakes, and own the truth; even as repentance of evil practices is not owing to the power of men, nor to the bare influence of means, but to the efficacious grace of God, it being a grant from him. And though this is not certain, that God will give repentance to such contradictors and blasphemers of his Gospel; yet as it is his will, that all his chosen ones should come to repentance, and that some of all sorts should be saved, and come to the knowledge of the truth; and seeing these things have been brought about under and by the ministry of the word, it is an encouragement to the ministers of the Gospel to continue their instructions in the manner here directed.
John Wesley
In meekness - He has often need of zeal, always of meekness. If haply God - For it is wholly his work. May give them repentance - The acknowledging of the truth would then quickly follow.
Robert Jamieson, A. R. Fausset and David Brown
instructing--Greek, "disciplining," instructing with correction, which those who deal in "uninstructive" or "undisciplined questions" need (see on Ti2 2:23; Ti1 1:20).
those that oppose themselves--Greek, "oppositely affected"; those of a different opinion.
if . . . peradventure--Greek, "if at any time."
repentance--which they need as antecedent to the full knowledge (so the Greek for 'acknowledgment') of the truth" (Ti1 2:4), their minds being corrupted (Ti2 3:8), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the will, not in the intellect (Jn 7:17). Therefore repentance is their first need. That, not man, but God alone can "give" (Acts 5:31).
2:262:26: եւ սթափեսցի՛ն յորոգայթից Սատանայի, որսացեա՛լք ՚ի նմանէ ՚ի նորա կամսն[4996]։[4996] Ոմանք. Որսացեալքն ՚ի նմանէ ՚ի նորա կամս։
26 եւ զգաստանալով՝ ազատուեն Սատանայի որոգայթներից, որոնց մէջ բռնուած են նրա կամքը կատարելու պատճառով:
26 Եւ Սատանային որոգայթէն զգաստանան, որմէ բռնուած են անոր կամքին ծառայելու։
եւ սթափեսցին յորոգայթից Սատանայի` որսացեալք ի նմանէ ի նորա կամսն:

2:26: եւ սթափեսցի՛ն յորոգայթից Սատանայի, որսացեա՛լք ՚ի նմանէ ՚ի նորա կամսն[4996]։
[4996] Ոմանք. Որսացեալքն ՚ի նմանէ ՚ի նորա կամս։
26 եւ զգաստանալով՝ ազատուեն Սատանայի որոգայթներից, որոնց մէջ բռնուած են նրա կամքը կատարելու պատճառով:
26 Եւ Սատանային որոգայթէն զգաստանան, որմէ բռնուած են անոր կամքին ծառայելու։
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2:2626: чтобы они освободились от сети диавола, который уловил их в свою волю.
2:26  καὶ ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος, ἐζωγρημένοι ὑπ᾽ αὐτοῦ εἰς τὸ ἐκείνου θέλημα.
2:26. καὶ (and) ἀνανήψωσιν (they-might-have-sobered-up) ἐκ (out) τῆς (of-the-one) τοῦ (of-the-one) διαβόλου (of-casted-through) παγίδος, (of-a-trap," ἐζωγρημένοι ( having-had-come-to-be-fielded-alive-unto ) ὑπ' (under) αὐτοῦ (of-it) εἰς (into) τὸ (to-the-one) ἐκείνου (of-the-one-thither) θέλημα. (to-a-determining-to)
2:26. et resipiscant a diaboli laqueis a quo capti tenentur ad ipsius voluntatemAnd they may recover themselves from the snares of the devil by whom they are held captive at his will.
26. and they may recover themselves out of the snare of the devil, having been taken captive by the Lord’s servant unto the will of God.
2:26. and then they may recover from the snares of the devil, by whom they are held captive at his will.
2:26. And [that] they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
And [that] they may recover themselves out of the snare of the devil, who are taken captive by him at his will:

26: чтобы они освободились от сети диавола, который уловил их в свою волю.
2:26  καὶ ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος, ἐζωγρημένοι ὑπ᾽ αὐτοῦ εἰς τὸ ἐκείνου θέλημα.
2:26. et resipiscant a diaboli laqueis a quo capti tenentur ad ipsius voluntatem
And they may recover themselves from the snares of the devil by whom they are held captive at his will.
2:26. and then they may recover from the snares of the devil, by whom they are held captive at his will.
2:26. And [that] they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:26: And that they may recover themselves - The construction of this verse is extremely difficult, though the sense given by our translation is plain enough. I shall set down the original, and the principal English translations: -
Και ανανηψωσιν εκ της του διαβολου παγιδος, εζωγρημενοι ὑπ' αυτου εις εκεινου θελημα.
And thei rise agein fro snaaris of the debyl, of whome thei ben holde captyffis at his wille. - Wiclif. First translation into English, 1378.
And to turne agayne from the snare of devell, which are holden in prison of him at his will. - Coverdale. First printed English Bible, 1535.
That they may come to themselves agayne out of the snare of the devyll, which are now taken of him at hys will. - Edward VIth's Bible, by Becke, 1549.
And they may recover their senses to perform his will, after being rescued alive by the servant of the Lord out of the snare of the devil. - Wakefield; who refers αυτου, him, to the servant of the Lord, Ti2 2:24.
And being caught alive by him out of the snare of the devil, they may awake to do his will. - Macknight; who remarks that αυτου, the relative, means the servant of the Lord; and εκεινου, the demonstrative, refers to God, mentioned Ti2 2:15.
I leave these different translations with the reader.
I Have referred, in the preceding notes, to inscriptions which appear on the buildings and coins of the Asiatics; such inscriptions are, in general, very curious, and carry with them a considerable show of piety to God, in the acknowledgment of his providence and mercy. I shall quote one merely as a curiosity, without supposing it to be immediately applicable to the illustration of the text.
There is extant a gold circular coin of the Great Mogul Shah Jehan, struck at Delhi, A. H. 1062, a.d. 1651, five inches and a half in diameter; on each side of this coin is a square, the angles of which touch the periphery; within this square, and in the segments, there are the following inscriptions: -
1. Within the square, on one side,
The bright star of religion, Mohammed (a second Sahib Kiran) Shah Jehan, the victorious emperor.
2. In the segment on the upper side of the square,
The impression upon this coin of 200 mohurs, was struck through the favor of God.
3. On the lateral segment to the left,
By the second Sahib Kiran, Shah Jehan, the defender of the faith.
4. On the bottom segment,
May the golden countenance from the sculpture of this coin enlighten the world.
5. On the lateral segment to the right,
As long as the splendid face of the moon is illuminated by the rays of the sun!
1. On the reverse, within the square,
There is no god but God; and Mohammed is the prophet of God. Struck in the capital of Shah Jehanabad, A. H. 1062.
2. On the top of the square,
Religion was illuminated by the truth of Abu Beker.
3. On the left hand compartment,
The faith was strengthened by the justice of Omar.
4. On the bottom compartment,
Piety was refreshed by the modesty and mildness of Othman.
5. On the right hand compartment,
The world was enlightened by the learning of Aly.
On these inscriptions it may be just necessary to observe that Abu Beker, Omar, Othman, and Aly, were the four khalifs who succeeded Mohammed. Abu Beker was the father of Ayesha, one of Mohammed's wives. Othman was son-in-law of Mohammed, having married his two daughters, Rakiah, and Omal-Calthoom. And Aly, son of Abi Taleb, Mohammed's uncle, was also one of the sons-in-law of Mohammed, having married Fatima, the daughter of his favourite wife, Ayesha. The Ottoman empire was not so called from Othman, the third khalif, but from Ottoman, the successful chief, who conquered a small part of the Grecian empire in Asia, and thus laid the foundation for the Turkish.
Grotius and others have supposed that the apostle alludes to the custom of putting an inscription on the foundation stone of a city or other building, giving an account of the time in which it was founded, built, etc. Sometimes engraved stones were placed over the principal gates of cities and fortresses, particularly in the east, specifying the date of erection, repairs, etc., and containing some religious sentiment or verse from the Koran. But I do not think it likely that the apostle refers to any thing of this kind. There appears to be an allusion here to the rebellion of Korah and his company against the authority of Moses, Num 16:5, where, it is said: The Lord will show who are his: here the words of the Septuagint are nearly the same that the apostle uses in this verse, εγνω ὁ Θεος τους οντας αὑτου· God knoweth or approveth of them that are his. And the words in Num 16:26, Depart from the tents of these wicked men, are similar to those of the apostle, Let every one that nameth the name of the Lord depart from iniquity. We may therefore take it for granted that those false teachers, the chief of whom were Hymeneus and Philetus, had risen up against the authority of St. Paul; and he, in effect, informs Timothy here that God will deal with them as he did with Korah, Dathan, and Abiram, and their company. And as the true Israelites were to separate themselves from the tents of those wicked men, so he and the believers at Ephesus were to hold no sort of communion with those workers of iniquity. This subject he farther illustrates by a contract between two parties, each of which sets his seal to the instrument, the seal bearing the motto peculiar to the party. This I conceive to be the meaning; but the common mode of interpretation will, it is probable, be most commonly followed.
Albert Barnes: Notes on the Bible - 1834
2:26: And that they may recover themselves - Margin, "awake." The word which is rendered "recover" in the text, and "awake" in the margin - ἀνανήψωσιν ananē psō sin - occurs nowhere else in the New Testament. It properly means, to become sober again, as from inebriation; to awake from a deep sleep, and then, to come to a right mind, as one does who is aroused from a state of inebriety, or from sleep. The representation in this part of the verse implies that, while under the influence of error, they were like a man intoxicated, or like one in deep slumber. From this state they were to be roused as one is from sleep, or as a man is recovered from the stupor and dullness of intoxication.
Out of the snare of the devil - The snare which the devil has spread for them, and in which they have become entangled. There is a little confusion of metaphor here, since, in the first part of the verse, they are represented as asleep, or intoxicated; and, here, as taken in a snare. Yet the general idea is clear. In one part of the verse, the influence of error is represented as producing sleep, or stupor; in the other, as being taken in a snare, or net; and, in both, the idea is, that an effort was to be made that they might be rescued from this perilous condition.
Who are taken captive by him at his will - Margin, "alive." The Greek word means, properly, to take alive; and then, to take captive, to win over Luk 5:10; and then, to ensnare, or seduce. Here it means that they had been ensnared by the arts of Satan "unto (εἰς eis) his will;" that is, they were so influenced by him, that they complied with his will. Another interpretation of this passage should be mentioned here, by which it is proposed to avoid the incongruousness of the metaphor of "awaking" one from a "snare." It is adopted by Doddridge, and is suggested also by Burder, as quoted by Rosenmuller, "A. u. n. Morgenland." According to this, the reference is to an artifice of fowlers, to scatter seeds impregnated with some intoxicating drugs, intended to lay birds asleep, that they may draw the snare over them more securely. There can be no doubt that such arts were practiced, and it is possible that Paul may have alluded to it. Whatever is the allusion, the general idea is clear. It is an affecting representation of those who have fallen into error. They are in a deep slumber. They are as if under the fatal influence of some stupefying potion. They are like birds taken alive in this state, and at the mercy of the fowler. They will remain in this condition, unless they shall be roused by the mercy of God; and it is the business of the ministers of religion to carry to them that gospel call, which God is accustomed to bless in showing them their danger. That message should be continually sounded in the ears of the sinner, with the prayer and the hope that God will make it the means of arousing him to seek his salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: recover: Gr. awake, Luk 15:17; Co1 15:34; Eph 5:14
out: Psa 124:7; Isa 8:15, Isa 28:13; Act 26:18; Co2 2:11; Col 1:13; Th2 2:9-12; Ti1 3:7, Ti1 6:9, Ti1 6:10; Rev 12:9, Rev 20:2, Rev 20:3
who are: Isa 42:6, Isa 42:7, Isa 49:25, Isa 49:26, Isa 53:12; Mat 12:28, Mat 12:29; Luk 11:21; Pe2 2:18-20
taken captive: Gr. Taken alive
at: Job 1:12, Job 2:6; Luk 22:31, Luk 22:32; Joh 13:2, Joh 13:27; Act 5:3; Ti1 1:20
John Gill
And that they may recover themselves,.... Or "awake", and come to themselves, and appear to be sober, and in their right mind: the metaphor is taken from drunken men, who are overcharged, and are not in their senses, and being stupified fall asleep; and like these are persons intoxicated with errors and heresies, who when their minds are enlightened, and they are convinced of their evil tenets, repent of them, come to themselves, and acknowledge the truth, and so escape
out of the snare of the devil; for as carnal lusts and pleasures are the snares and nets, in which Satan, who may be compared to a fowler, catches some; so errors and heresies are those with which he ensnares others: "who are taken captive", or "alive",
by him at his will; such are taken in his nets and snares, as creatures are taken alive, by fowlers, and huntsmen; and they are held fast, and become his captives, and his slaves, and do his will, being led by him to whatsoever he pleases; he works powerfully in them, and they readily comply with him, and obey his lusts. Though some understand this, not of the will of the devil, but of the will of God; and that the sense is, that such persons are held captive by Satan, as long as it is the pleasure of God, and no longer; when the prey is taken from the mighty, and the lawful captive is delivered; and so it is an encouragement to the ministers of the word to go on in instructing, hoping this may be the case. Others connect this phrase, "to his will" or "according to his will", as they differently render it, with the word, "recover": and then the meaning is, that such, repenting of their errors, might escape out of the snare of Satan, in which they were taken alive; that so they might do the will of God, by professing and holding fast his truths; or that their repentance, recovery, and escape out of Satan's snare and captivity, are according to the will of God, and his sovereign good pleasure.
John Wesley
Who - At present are not only captives, but asleep; utterly insensible of their captivity.
Robert Jamieson, A. R. Fausset and David Brown
recover themselves--Greek, "awake to soberness," namely from the spiritual intoxication whereby they have fallen into the snare of the devil.
the snare-- (Eph 6:11, "the wiles of the devil": Ti1 3:7; Ti1 6:9).
taken captive by him at his will--so as to follow the will of "THAT" (the Greek emphatically marks Satan thus) foe. However, different Greek pronouns stand for "him" and "his"; and the Greek for "taken captive" means not "captured for destruction," but "for being saved alive," as in Lk 5:10, "Thou shalt catch men to save them unto life"; also there is no article before the Greek participle, which the English Version "who are taken captive," would require. Therefore, translate, "That they may awake . . . taken as saved (and willing) captives by him (the servant of the Lord, Ti2 2:24), so as to follow the will of HIM (the Lord, Ti2 2:24, or "God," Ti2 2:25)." There are here two evils, the "snare" and sleep, from which they are delivered: and two goods to which they are translated, awaking and deliverance. Instead of Satan's thrall comes the free and willing captivity of obedience to Christ (2Cor 10:5). It is God who goes before, giving repentance (Ti2 2:25); then the work of His servant following is sure to be crowned with success, leading the convert henceforth to "live to the will of God" (Acts 22:14; 1Pet 4:2).