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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul here foretels, I. A dreadful apostasy, ver. 1-3. II. He treats of Christian liberty, ver. 4, 5. III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care, ver. 6, to the end.
Adam Clarke: Commentary on the Bible - 1831
Apostasy from the true faith predicted, and in what that apostasy should consist, Ti1 4:1-5. Exhortations to Timothy to teach the truth, Ti1 4:6. To avoid old wives' fables; to exercise himself to godliness, Ti1 4:7, Ti1 4:8. To labor, command, and teach, Ti1 4:9, Ti1 4:10, Ti1 4:11. To act so that none might despise his youth, Ti1 4:12. To give attendance to reading and preaching, Ti1 4:13, Ti1 4:14. To give up himself wholly to the Divine work, Ti1 4:15. And so doing he should both save himself and them that heard him, Ti1 4:16.
Albert Barnes: Notes on the Bible - 1834
4:0: There is, in many respects, a strong resemblance between the first part of this chapter, 1 Tim. 4, and 2 Thes. 2; compare notes on that chapter. The leading object of this chapter is to state to Timothy certain things of which he was constantly to remind the church; and having done this, the apostle gives him some directions about his personal deportment. The chapter may be conveniently divided into three parts:
I. Timothy was to put the church constantly in remembrance of the great apostasy which was to occur, and to guard them against the doctrines which would be inculcated under that apostasy; Ti1 4:1-6.
(a) There was to be, in the latter days, a great departing from the faith; Ti1 4:1.
(b) Some of the characteristics of that apostasy were these; there would be a giving heed to seducing spirits and doctrines of devils; Ti1 4:1. Those who taught would hypocritically speak what they knew to be falsehood, having their own consciences seared; Ti1 4:2. They would forbid to marry, and forbid the use of certain articles of food which God had appointed for man; Ti1 4:3-5.
II. Timothy was to warn the churches against trifling and superstitious views, such as the apostle calls "old wives'" fables; Ti1 4:7-11.
(a) He was not to allow himself to be influenced by such fables, but at once to reject them; Ti1 4:7.
(b) The bodily exercise which the friends of such "fables" recommended was of no advantage to the soul, and no stress ought to be laid on it, as if it were important; Ti1 4:8.
(c) That which was truly profitable, and which ought to be regarded as important was godliness; for "that" had promise of the present life, and of the life to come; Ti1 4:8.
(d) Timothy must expect, in giving these instructions, to endure labor and to suffer reproach; nevertheless, he was faithfully to inculcate these important truths; Ti1 4:10-11.
III. Various admonitions respecting his personal deportment; Ti1 4:12-16.
(a) He was so to live that no one would despise him or his ministry because he was young; Ti1 4:12.
(b) He was to give a constant attention to his duties until the apostle should himself return to him; Ti1 4:13.
(c) He was carefully to cultivate the gift which has been conferred by his education, and by his ordination to the work of the ministry; Ti1 4:14.
(d) He was to meditate on these things, and to give himself wholly to the work, so that his profiting might appear to all; Ti1 4:15.
(e) He was to take good heed to himself, and to the manner and matter of his teaching, that he might save himself and those who heard him; Ti1 4:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ti1 4:1, He foretells that in the latter times there shall be a departure from the faith; Ti1 4:6, And to the end that Timothy might not fail in doing his duty, he furnishes him with divers precepts, belonging thereto.
Geneva 1599
Now (1) the Spirit speaketh expressly, that in the latter times some shall depart from the (a) faith, giving heed to seducing spirits, and doctrines of devils;
(1) He contrasts that true doctrine, with false opinions, which he foretells that certain ones who shall fall away from God and his religion, will bring in by the suggestion of Satan, and so that a great number will give ear to them.
(a) From the true doctrine of God.
John Gill
INTRODUCTION TO 1 TIMOTHY 4
In this chapter the apostle foretells a dreadful apostasy which should happen in the last times, the particulars of which he gives; and on occasion of one branch of it, discourses of Christian liberty in eating all sorts of food fit for use; and delivers out exhortations to Timothy to various duties relating to himself, his doctrine, and his charge. The prophecy is in Ti1 4:1, the author of this prophecy is the Spirit of God; the manner in which it was delivered was very clear and express; the time when it should be fulfilled, the last days; the thing itself, a departure of some from the faith; the means whereby it would come about are, some giving heed to seducing spirits, and doctrines of devils, and the hypocrisy and hardened consciences of others, who would forbid marriage, and order an abstinence from certain meats; the evil of which last is exposed by their being the creatures of God, and by their being made for this purpose to be received with thankfulness by all believers, and who know the truth: and the reasons why they should be received and used follow; because they are all good, as they are the creatures of God; and because there is nothing to be refused, provided it be received with a thankful heart; and because every creature is sanctified by the word of God, and prayer, Ti1 4:4. And then Timothy is exhorted to put the brethren in mind of those things, by which he would show himself to be a faithful minister of Christ, and well instructed in the doctrines of the Gospel, Ti1 4:6, and to reject things profane and fabulous, but use himself to internal and powerful godliness, since outward worship signifies little, but the former has the promise of this, and the other world annexed to it; which is a true saying, and to be depended on, Ti1 4:7 and which is confirmed from the practice and experience of the apostles, and therefore should be taught with authority, Ti1 4:10. And then the apostle gives Timothy some advice, which being taken, would prevent his being despised, on account of his youth; as with respect to his life and conversation, so to behave as to be a pattern to others, Ti1 4:12, and with respect to the exercise of his ministry, to make use of such means, as reading and meditation, that his profiting might be manifest to all, Ti1 4:13 and with respect to the doctrines he preached, to abide by them, whereby he would be a means of saving himself, and others, Ti1 4:16.
John Wesley
But the Spirit saith - By St. Paul himself to the Thessalonians, and probably by other contemporary prophets. Expressly - As concerning a thing of great moment, and soon to be fulfilled. That in the latter times - These extend from our Lord's ascension till his coming to judgment. Some - Yea, many, and by degrees the far greater part. Will depart from the faith - The doctrine once delivered to the saints. Giving heed to seducing spirits - Who inspire false prophets.
Robert Jamieson, A. R. Fausset and David Brown
PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)
Now--Greek, "But." In contrast to the "mystery of godliness."
the Spirit--speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, Dan 7:25; Dan 8:23, &c.; Dan 11:30, as also on those of Jesus in the New Testament, Mt 24:11-24), and also by Paul himself, Th2 2:3 (with whom accord 2Pet 3:3; 1Jn 2:18; Jude 1:18).
expressly--"in plain words." This shows that he refers to prophecies of the Spirit then lying before him.
in the latter times--in the times following upon the times in which he is now writing. Not some remote future, but times immediately subsequent, the beginnings of the apostasy being already discernible (Acts 20:29): these are the forerunners of "the last days" (Ti2 3:1).
depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In Th2 2:3 (written earlier), the apostasy of the Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected with Gnostic errors, the seeds of which had already been sown in the Church [AUBERLEN] (Ti2 2:18). Apollonius TyanÃ&brvbr;us, a heretic, came to Ephesus in the lifetime of Timothy.
giving heed-- (Ti1 1:4; Tit 1:14).
seducing spirits--working in the heretical teachers. 1Jn 4:2-3, 1Jn 4:6, "the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the true prophets against them.
doctrines of devils--literally "teachings of (that is suggested by) demons." Jas 3:15, "wisdom . . . devilish"; 2Cor 11:15, "Satan's ministers."
4:14:1: Այլ Հոգին Սուրբ յայտնապէ՛ս ասէ, թէ ՚ի ժամանակս յետինս՝ քակեսցի՛ն ոմանք ՚ի հաւատոցն. եւ հայեսցին յա՛յսս մոլորութեան, եւ ՚ի վարդապետութիւնս դիւաց[4921]՝ [4921] Ոմանք. Քակտեսցին ոմանք ՚ի... ՚ի վարդապետութիւն դիւ՛՛։
1 Եւ Սուրբ Հոգին յայտնապէս ասում է, թէ վերջին ժամանակներում ոմանք պիտի հեռանան հաւատից եւ իրենց ուշադրութիւնը պիտի դարձնեն մոլորեցնող ոգիների վրայ եւ դեւերի վարդապետութիւնների վրայ՝
4 Հոգին յայտնի կ’ըսէ թէ՝ վերջին ատենները մէկ քանիները հաւատքէն պիտի ապստամբին եւ մոլորեցուցիչ ոգիներու ու դեւերու ուսմունքներու ուշադրութիւն պիտի ընեն,
Այլ Հոգին Սուրբ յայտնապէս ասէ թէ ի ժամանակս յետինս քակեսցին ոմանք ի հաւատոցն, եւ հայեսցին յայսս մոլորութեան եւ ի վարդապետութիւնս դիւաց:

4:1: Այլ Հոգին Սուրբ յայտնապէ՛ս ասէ, թէ ՚ի ժամանակս յետինս՝ քակեսցի՛ն ոմանք ՚ի հաւատոցն. եւ հայեսցին յա՛յսս մոլորութեան, եւ ՚ի վարդապետութիւնս դիւաց[4921]՝
[4921] Ոմանք. Քակտեսցին ոմանք ՚ի... ՚ի վարդապետութիւն դիւ՛՛։
1 Եւ Սուրբ Հոգին յայտնապէս ասում է, թէ վերջին ժամանակներում ոմանք պիտի հեռանան հաւատից եւ իրենց ուշադրութիւնը պիտի դարձնեն մոլորեցնող ոգիների վրայ եւ դեւերի վարդապետութիւնների վրայ՝
4 Հոգին յայտնի կ’ըսէ թէ՝ վերջին ատենները մէկ քանիները հաւատքէն պիտի ապստամբին եւ մոլորեցուցիչ ոգիներու ու դեւերու ուսմունքներու ուշադրութիւն պիտի ընեն,
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4:11: Дух же ясно говорит, что в последние времена отступят некоторые от веры, внимая духам обольстителям и учениям бесовским,
4:1  τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασιν πλάνοις καὶ διδασκαλίαις δαιμονίων,
4:1. Τὸ (The-one) δὲ (moreover) πνεῦμα (a-currenting-to) ῥητῶς (unto-uttered) λέγει (it-fortheth) ὅτι (to-which-a-one) ἐν (in) ὑστέροις ( unto-latter ) καιροῖς (unto-times) ἀποστήσονταί ( they-shall-stand-off ,"τινες (ones,"τῆς (of-the-one) πίστεως, (of-a-trust," προσέχοντες ( holding-toward ) πνεύμασι (unto-currentings-to) πλάνοις ( unto-wandered ) καὶ (and) διδασκαλίαις (unto-spoken-teachings-unto) δαιμονίων (of-daimonlets,"
4:1. Spiritus autem manifeste dicit quia in novissimis temporibus discedent quidam a fide adtendentes spiritibus erroris et doctrinis daemoniorumNow the Spirit manifestly saith that in the last times some shall depart from the faith, giving heed to spirits of error and doctrines of devils,
1. But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of devils,
4:1. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
4:1. Now the Spirit has clearly said that, in the end times, some persons will depart from the faith, paying attention to spirits of error and the doctrines of devils,
Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils:

1: Дух же ясно говорит, что в последние времена отступят некоторые от веры, внимая духам обольстителям и учениям бесовским,
4:1  τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασιν πλάνοις καὶ διδασκαλίαις δαιμονίων,
4:1. Spiritus autem manifeste dicit quia in novissimis temporibus discedent quidam a fide adtendentes spiritibus erroris et doctrinis daemoniorum
Now the Spirit manifestly saith that in the last times some shall depart from the faith, giving heed to spirits of error and doctrines of devils,
4:1. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
4:1. Now the Spirit has clearly said that, in the end times, some persons will depart from the faith, paying attention to spirits of error and the doctrines of devils,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Против истины Христовой, которая содержится в Церкви, будут вооружаться со временем разные лжеучители, с которыми предстоятели Церкви должны будут непременно вести борьбу.

Дух -т. е. различные пророки, выступавшие в то время в апостольской церкви (ср. 1Кор.XII:10; XIV:31).

В последние времена - точнее: в последующие времена (usteroiV k., а не escatoiV kairoΐV).

Духам обольстителям, т. е. людям, похожим, по видимости, на истинных вдохновенных учителей, но на самом деле ведущих слушателей к погибели.

Учением бесовским. Эти лжеучители будут руководиться внушениями врагов Христа - бесов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostasy Foretold; Christian Liberty.A. D. 64.
1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2 Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: 5 For it is sanctified by the word of God and prayer.

We have here a prophecy of the apostasy of the latter times, which he had spoken of as a thing expected and taken for granted among Christians, 2 Thess. ii.

I. In the close of the foregoing chapter, we had the mystery of godliness summed up; and therefore very fitly, in the beginning of this chapter, we have the mystery of iniquity summed up: The Spirit speaks expressly that in the latter times some shall depart from the faith; whether he means the Spirit in the Old Testament, or the Spirit in the prophets of the New Testament, or both. The prophecies concerning antichrist, as well as the prophecies concerning Christ, came from the Spirit. The Spirit in both spoke expressly of a general apostasy from the faith of Christ and the pure worship of God. This should come in the latter times, during the Christian dispensation, for these are called the latter days; in the following ages of the church, for the mystery of iniquity now began to work. Some shall depart from the faith, or there shall be an apostasy from the faith. Some, not all; for in the worst of times God will have a remnant, according to the election of grace. They shall depart from the faith, the faith delivered to the saints (Jude 3), which was delivered at once, the sound doctrine of the gospel. Giving heed to seducing spirits, men who pretended to the Spirit, but were not really guided by the Spirit, 1 John iv. 1. Beloved, believe not every spirit, every one who pretends to the Spirit. Now here observe,

1. One of the great instances of the apostasy, namely, giving heed to doctrines of demons, or concerning demons; that is, those doctrines which teach the worship of saints and angels, as a middle sort of deities, between the immortal God and mortal men, such as the heathen called demons, and worshipped under that notion. Now this plainly agrees to the church of Rome, and it was one of the first steps towards that great apostasy, the enshrining of the relics of martyrs, paying divine honours to them, erecting altars, burning incense, consecrating images and temples, and making prayers and praises to the honour of saints departed. This demon-worship is paganism revived, the image of the first beast.

2. The instruments of promoting and propagating this apostasy and delusion. (1.) It will be done by hypocrisy of those that speak lies, the agents and emissaries of Satan, who promote these delusions by lies and forgeries and pretended miracles, v. 2. It is done by their hypocrisy, professing honour to Christ, and yet at the same time fighting against all his anointed offices, and corrupting or profaning all his ordinances. This respects also the hypocrisy of those who have their consciences seared with a red-hot iron, who are perfectly lost to the very first principles of virtue and moral honesty. If men had not their consciences seared as with a hot iron, they could never maintain a power to dispense with oaths for the good of the catholic cause, could never maintain that no faith is to be kept with heretics, could never divest themselves of all remains of humanity and compassion, and clothe themselves with the most barbarous cruelty, under pretence of promoting the interest of the church. (2.) Another part of their character is that they forbid to marry, forbid their clergy to marry, and speak very reproachfully of marriage, though an ordinance of God; and that they command to abstain from meats, and place religion in such abstinence at certain times and seasons, only to exercise a tyranny over the consciences of men.

3. On the whole observe, (1.) The apostasy of the latter times should not surprise us, because it was expressly foretold by the Spirit. (2.) The Spirit is God, otherwise he could not certainly foresee such distant events, which as to us are uncertain and contingent, depending on the tempers, humours, and lusts of men. (3.) The difference between the predictions of the Spirit and the oracles of the heathen is remarkable; the Spirit speaks expressly, but the oracles of the heathen were always doubtful and uncertain. (4.) It is comfortable to think that in such general apostasies all are not carried away, but only some. (5.) It is common for seducers and deceivers to pretend to the Spirit, which is a strong presumption that all are convinced that this is the most likely to work in us an approbation of what pretends to come from the Spirit. (6.) Men must be hardened, and their consciences seared, before they can depart from the faith, and draw in others to side with them. (7.) It is a sign that men have departed from the faith when they will command what God has forbidden, such as saint and angel or demon-worship; and forbid what God has allowed or commanded, such as marriage and meats.

II. Having mentioned their hypocritical fastings, the apostle takes occasion to lay down the doctrine of the Christian liberty, which we enjoy under the gospel, of using God's good creatures,--that, whereas under the law there was a distinction of meats between clean and unclean (such sorts of flesh they might eat, and such they might not eat), all this is now taken away; and we are to call nothing common or unclean, Acts x. 15. Here observe, 1. We are to look upon our food as that which God has created; we have it from him, and therefore must use it for him. 2. God, in making those things, had a special regard to those who believe and know the truth, to good Christians, who have a covenant right to the creatures, whereas others have only a common right. 3. What God has created is to be received with thanksgiving. We must not refuse the gifts of God's bounty, nor be scrupulous in making differences where God has made none; but receive them, and be thankful, acknowledging the power of God the Maker of them, and the bounty of God the giver of them: Every creature of God is good, and nothing to be refused, v. 4. This plainly sets us at liberty from all the distinctions of meats appointed by the ceremonial law, as particularly that of swine's flesh, which the Jews were forbidden to eat, but which is allowed to us Christians, by this rule, Every creature of God is good, &c. Observe, God's good creatures are then good, and doubly sweet to us, when they are received with thanksgiving.--For it is sanctified by the word of God and prayer, v. 5. It is a desirable thing to have a sanctified use of our creature-comforts. Now they are sanctified to us, (1.) By the word of God; not only his permission, allowing us the liberty of the use of these things, but his promise to feed us with food convenient for us. This gives us a sanctified use of our creature-comforts. (2.) By prayer, which blesses our meat to us. The word of God and prayer must be brought to our common actions and affairs, and then we do all in faith. Here observe, [1.] Every creature is God's, for he made all. Every beast in the forest is mine (says God), and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine, Ps. l. 10, 11. [2.] Every creature of God is good: when the blessed God took a survey of all his works, God saw all that was made, and, behold, it was very good, Gen. i. 31. [3.] The blessing of God makes every creature nourishing to us; man lives not by bread alone, but by every word that proceeds out of the mouth of God (Matt. iv. 4), and therefore nothing ought to be refused. [4.] We ought therefore to ask his blessing by prayer, and so to sanctify the creatures we receive by prayer.
Adam Clarke: Commentary on the Bible - 1831
4:1: Now the Spirit speaketh expressly - Ῥητως· Manifestly, openly. It is very likely that the apostle refers here to a prophecy then furnished by the Holy Ghost, and probably immediately after he had written the words in the preceding verses; and as this prophecy contains things nowhere else spoken of in the sacred writings, and of the utmost moment to the Christian Church, we cannot hear or read them with too much reverence or respect.
In the latter times - This does not necessarily imply the last ages of the world, but any times consequent to those in which the Church then lived.
Depart from the faith - Αποστησονται - της πιστεως· They will apostatize from the faith, i.e. from Christianity; renouncing the whole system in effect, by bringing in doctrines which render its essential truths null and void, or denying and renouncing such doctrines as are essential to Christianity as a system of salvation. A man may hold all the truths of Christianity, and yet render them of none effect by holding other doctrines which counteract their influence; or he may apostatize by denying some essential doctrine, though he bring in nothing heterodox.
Giving heed to seducing spirits - Πνευμασι πλανοις· Many MSS. and the chief of the fathers have πνευμασι πλανης· spirits of deceit; which is much more emphatic than the common reading. Deception has her spirits, emissaries of every kind, which she employs to darken the hearts and destroy the souls of men. Pretenders to inspiration, and false teachers of every kind, belong to this class.
And doctrines of devils - Δαιμονιων· Demons; either meaning fallen spirits, or dead men, spectres, etc., or doctrines inspired by Satan relative to these, by which he secures his own interest, and provides for his own worship.
Albert Barnes: Notes on the Bible - 1834
4:1: Now the Spirit - Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a Revelation "then" made to him, or whether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere refers to this same prophecy, and John also more than once mentions it; compare 2 Thes. 2; Jo1 2:18; Rev 20:1-15. From Th2 2:5, it would seem that this was a truth which had before been communicated to the apostle Paul, and that he had dwelt on it when he preached the gospel in Thessalonica. There is no improbability, however, in the supposition that so important a subject was communicated directly by the Holy Spirit to others of the apostles.
Speaketh expressly - In express words, ῥητῶς rē tō s. It was not by mere hints, and symbols, and shadowy images of the future; it was in an open and plain manner - in so many words. The object of this statement seems to be to call the attention of Timothy to it in an emphatic manner, and to show the importance of attending to it.
That in the latter times - Under the last dispensation, during which the affairs of the world would close; see the notes on Heb 1:2. It does not mean that this would occur "just before" the end of the world, but that it would take place during "that last dispensation," and that the end of the world would not happen until this should take place; see the notes on Th2 2:3.
Some shall depart from the faith - The Greek word here - ἀποστήσονται apostē sontai - is that from which we have derived the word "apostatize," and would be properly so rendered here. The meaning is, that they would "apostatize" from the belief of the truths of the gospel. It does not mean that, as individuals, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word "some," here τινες tines - does not imply that the number would be small. The meaning is, that "certain persons" would thus depart, or that "there would be" an apostasy of the kind here mentioned, in the last days. From the parallel passage in Th2 2:3, it would seem that this was to be an extensive apostasy.
Giving heed to seducing spirits - Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The spirits here referred to are any that cause to err, and the most obvious and natural construction is to refer it to the agency of fallen spirits. Though it "may" apply to false teachers, yet, if so, it is rather to them as under the influence of evil spirits. This may be applied, so far as the phraseology is concerned, to "any" false teaching; but it is evident that the apostle had a specific apostasy in view - some great "system" that would greatly corrupt the Christian faith; and the words here should be interpreted with reference to that. It is true that people in all ages are prone to give heed to seducing spirits; but the thing referred to here is some grand apostasy, in which the characteristics would be manifested, and the doctrines held, which the apostle proceeds immediately to specify; compare Jo1 4:1.
And doctrines of devils - Greek, "Teachings of demons - διδασκαλίαις δαιμωνίων didaskaliais daimō niō n. This may either mean teachings "respecting" demons, or teachings "by" demons. The particular sense must be determined by the connection. Ambiguity of this kind in the construction of words, where one is in the genitive case, is not uncommon; compare Joh 15:9-10; Joh 21:15. Instances of the construction where the genitive denotes the "object," and should be translated "concerning," occur in Mat 9:25; "The gospel of the kingdom," i. e., concerning the kingdom; Mat 10:1; "Power of unclean spirits," i. e., over or concerning unclean spirits; so, also, Act 4:9; Rom 16:15; Co2 1:5; Eph 3:1; Rev 2:13. Instances of construction where the genitive denotes the "agent," occur in the following places: Luk 1:69, "A horn of salvation," i. e., a horn which produces or causes salvation; Joh 6:28; Rom 3:22; Co2 4:10; Eph 4:18; Col 2:11. Whether the phrase here means that, in the apostasy, they would give heed to doctrines "respecting" demons, or to doctrines which demons "taught," cannot, it seems to me, be determined with certainty. If the pRev_ious phrase, however, means that they would embrace doctrines taught by evil spirits, it can hardly be supposed that the apostle would immediately repeat the same idea in another form; and then the sense would be, that one characteristic of the time referred to would be the pRev_alent teaching "respecting" demons. They would "give heed to," or embrace, some special views respecting demons. The word here rendered "devils" is δαιμονία daimonia - "demons." This word, among the Greeks, denoted the following things:
(1) A god or goddess, spoken of the pagan gods; compare in New Testament, Act 17:18.
(2) a divine being, where no particular one was specified, the agent or author of good or evil fortune; of death, fate, etc. In this sense it is often used in Homer.
(3) the souls of people of the golden age, which dwelt unobserved upon the earth to regard the actions of men, and to defend them - tutelary divinities, or geniuses - like that which Socrates regarded as his constant attendant. Xen. Mem. 4. 8. 1. 5; Apol. Soc. 4. See "Passow."
(4) to this may be added the common use in the New Testament, where the word denotes a demon in the Jewish sense - a bad spirit, subject to Satan, and under his control; one of the host of fallen angels - commonly, but not very properly rendered "devil" or "devils." These spirits were supposed to wander in desolate places, Mat 12:43; compare Isa 13:21; Isa 34:14; or they dwell in the air, Eph 2:2. They were regarded as hostile to mankind, Joh 8:44; as able to utter pagan oracles, Act 16:17; as lurking in the idols of the pagan, Co1 10:20; Rev 9:20. They are spoken of as the authors of evil, Jam 2:19; compare Eph 6:12, and as having the power of taking "possession" of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, Luk 4:33; Luk 8:27; Mat 17:18; Mar 7:29-30; and often elsewhere. The doctrine, therefore, which the apostle predicted would pRev_ail, might, "so far as the word used is concerned," be either of the following:
(1) Accordance with the pRev_alent notions of the pagan respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say that the common notions of the pagan would pRev_ail in the Christian church, or that the worship of the pagan gods "as such" would be set up there.
(2) an accordance with the Jewish views respecting demoniacal possessions and the power of exorcising them. If this view should extensively pRev_ail in the Christian church, it would be in accordance with the language of the prediction.
(3) accordance with the pRev_alent pagan notions respecting the departed spirits of the good and the great, who were exalted to the rank of demi-gods, and who, though invisible, were supposed still to exert an important influence in favor of mankind. To these beings, the pagan rendered extraordinary homage. They regarded them as demi-gods. They supposed that they took a deep interest in human affairs. They invoked their aid. They set apart days in honor of them. They offered sacrifices, and performed rites and ceremonies to propitiate their favor. They were regarded as a sort of mediators or intercessors between man and the superior divinities. If these things are found anywhere in the Christian church, they may be regarded as a fulfillment of this prediction, for they were not of a nature to be foreseen by any human sagacity. Now it so happens, that they are in fact found in the Papal communion, and in a way that corresponds fairly to the meaning of the phrase, as it would have been understood in the time of the apostle.
There is, "first," the worship of the virgin and of the saints, or the extraordinary honors rendered to them - corresponding almost entirely with the Rev_erence paid by the pagan to the spirits of heroes or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The virgin Mary is invoked as "the mother of God," and as having power still to command her Son. The Papists do not, indeed, offer the same homage to the saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, "Bishop of Philadelphia," expresses the general views of Roman Catholics on this subject. "Question: How do Catholics distinguish between the honor they give to God, and the honor they give to the saints, when they pray to God and the saints?
Answer: Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers? Question Is it lawful to recommend ourselves to the saints, and ask their prayers. Answer: Yes; as it is lawful and a very pious practice to ask the prayers of our fellow-creatures on earth, and to pray for them." In the "Prayer to be said before mass," the following language occurs: "In union with the holy church and its minister, and invoking the blessed virgin Mary, Mother of God, and all the angels and saints, we now offer the adorable sacrifice of the mass," etc. In the General Confession, it is said - "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly." So also, the council of Trent declared, Sess. 25, "Concerning the invocation of the saints," "that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for people, or that their invocation of them is idolatry, hold an impious opinion. See also Peter Den's Moral Theology, translated by the Rev_. John F. Berg, pp. 342-356. "Secondly," in the Papal communion the doctrine of "exorcism" is still held - implying a belief that evil spirits or demons have power over the human frame - a doctrine which comes fairly under the meaning of the phrase here - "the doctrine respecting demons."
Thus, in Dr. Butler's Catechism: "Question: What do you mean by exorcism? Answer: The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God's creatures to our harm. Question: Has Christ given his church any such power over devils? Anser: Yes, he has; see Mat 10:1; Mar 3:15; Luk 9:1. And that this power was not to die with the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages." The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: the Spirit: Joh 16:13; Act 13:2, Act 28:25; Co1 12:11; Jo1 2:18; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29; Rev 3:6, Rev 3:13, Rev 3:22
expressly: Eze 1:3
the latter: Num 24:14; Deu 4:30, Deu 32:29; Isa 2:2; Jer 48:47, Jer 49:39; Eze 38:16; Dan 10:14; Hos 3:5; Mic 4:1; Ti2 3:1-9; Pe1 1:20; Pe2 3:3; Jde 1:4, Jde 1:18
depart: Dan 11:35; Mat 24:5-12; Th2 2:3; Ti2 3:1-5, Ti2 4:4
seducing: Gen 3:3-5, Gen 3:13; Kg1 22:22, Kg1 22:23; Ch2 18:19-22; Co2 11:3, Co2 11:13-15; Th2 2:9-12; Ti2 3:13; Pe2 2:1; Rev 9:2-11, Rev 13:14, Rev 16:14, Rev 18:2, Rev 18:23; Rev 19:20, Rev 20:2, Rev 20:3, Rev 20:8, Rev 20:10
and doctrines: Dan 11:35-38; Co1 8:5, Co1 8:6, Co1 10:20; Col 2:18; Act 17:18; Rev 9:20 *Gr.
John Gill
Now the Spirit speaketh expressly,.... The prophecy hereafter mentioned was not an human conjecture, but, as all true prophecy, it came from the Spirit of God, who spoke or delivered it; either in the prophets of the Old Testament, who, as they spoke of the Gospel dispensation, so of the defection that should be in it; and particularly of antichrist, and of the apostasy through him, which is what is here intended, especially in Daniel's prophecies, under the names of the little horn, and vile person, Dan 7:1 and Dan 11:1, or in the Lord Jesus Christ, who foretold that false prophets would arise and deceive many; or in some of the prophets in the Christian church, such as Agabus, and others, who might in so many words foretell this thing; or rather in the apostle himself, at this time, since this prophecy was delivered not in dark sayings, in an enigmatical way, in an obscure manner, as prophecies generally were, but in plain language, and easy to be understood, and wanted no interpreter to unriddle it; and seeing that it is nowhere to be found in so many express words elsewhere: and moreover, the apostle does not say the Spirit "hath spoken", but the Spirit "speaketh"; then, at the time of the writing of these words, in and by him. The prediction follows,
that in the latter times some should depart from the faith; that is, from the doctrine of faith, notwithstanding it is indisputably the great mystery of godliness, as it is called in the latter part of the preceding chapter; for from the true grace of faith there can be no final and total apostasy, such as is here designed; for that can never be lost. It is of an incorruptible nature, and therefore more precious than gold that perishes; Christ is the author and finisher of it; his prevalent mediation is concerned for it; it is a gift of special grace, and is without repentance; it springs from electing grace, and is secured by it; and between that and salvation there is an inseparable connection; it may indeed decline, be very low, and lie dormant, as to its acts and exercise, but not be lost: there is a temporary faith, and a persuasion of truth, or a mere assent to it, which may be departed from, but not that faith which works by love: here it intends a profession of faith, which being made, should be dropped by some; or rather the doctrine of faith, which some would embrace, and then err concerning, or entirely quit, and wholly apostatize from. And they are said to be some, and these many, as they are elsewhere represented, though not all; for the elect cannot be finally and totally deceived; the foundation of election stands sure amidst the greatest apostasy; and there are always a few names that are not defiled with corrupt principles and practices; Christ always had some witnesses for the truth in the darkest times: and now this defection was to be "in the latter times"; either of the apostolic age, which John, the last of the apostles, lived to see; and therefore he calls it the last time, or hour, in which were many antichrists, 1Jn 2:18. And indeed in the Apostle Paul's time the mystery of iniquity began to work, which brought on this general defection; though here it has regard to some later times under the Gospel dispensation; to the time when the man of sin, and the son of perdition, was revealed, and when all the world wondered after the beast: and indeed, such will be the degeneracy in the last days of all, that when the son of man comes, as the grace, so the doctrine of faith will be scarcely to be found in the world: the means by which this apostasy will obtain and prevail will be through men's
giving heed to seducing spirits; either to doctrines which are of a deceiving nature; or to men who profess to have the Spirit of God, and have not, but are evil men and seducers, deceiving, and being deceived; that lie in wait to deceive, and handle the word of God deceitfully; and by attending on the ministry of such persons, through hearing them, and conversing with them, the defection was to begin and spread; and therefore such should be carefully avoided, and their ministry shunned; nor should they be received, nor bid God speed.
And doctrines of devils; such as are devised by devils, as all damnable doctrines be; and all lying ones, for the devil is the father of them; and as are all the false doctrines introduced by antichrist, for his coming was after the working of Satan; and particularly those doctrines of his concerning worshipping of angels, and saints departed, may be called the doctrines of devils, or of "demons"; being much the same with the demon worship among the Heathens, of which the devil was the inventor: unless by doctrines of devils should be meant the doctrines of men, who for their cunning and sophistry, for their lies and hypocrisy, for their malice, and murdering of the souls of men, are comparable to devils.
4:24:2: կեղծաւորութեամբ. ստաբա՛նք, խարեա՛լք իւրեանց խղճիւն մտաց[4922]. [4922] Ոմանք. Հարեալք իւրեանց խղճիւ։
2 տարուած ստախօսների կեղծաւորութեամբ, որոնց խղճմտանքը խարանուած է,
2 Ստախօսներուն կեղծաւորութիւնովը, որոնց խղճմտանքը խանձուած է.
կեղծաւորութեամբ ստաբանք, խարեալք իւրեանց խղճիւն մտաց:

4:2: կեղծաւորութեամբ. ստաբա՛նք, խարեա՛լք իւրեանց խղճիւն մտաց[4922].
[4922] Ոմանք. Հարեալք իւրեանց խղճիւ։
2 տարուած ստախօսների կեղծաւորութեամբ, որոնց խղճմտանքը խարանուած է,
2 Ստախօսներուն կեղծաւորութիւնովը, որոնց խղճմտանքը խանձուած է.
zohrab-1805▾ eastern-1994▾ western am▾
4:22: через лицемерие лжесловесников, сожженных в совести своей,
4:2  ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν,
4:2. ἐν (in) ὑποκρίσει (unto-a-separating-under) ψευδολόγων , ( of-false-fortheed ) κεκαυστηριασμένων ( of-having-had-come-to-be-branded-to ) τὴν (to-the-one) ἰδίαν (to-private-belonged) συνείδησιν, (to-a-seeing-together,"
4:2. in hypocrisi loquentium mendacium et cauteriatam habentium suam conscientiamSpeaking lies in hypocrisy and having their conscience seared,
2. through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron;
4:2. Speaking lies in hypocrisy; having their conscience seared with a hot iron;
4:2. speaking lies in hypocrisy, and having their consciences seared,
Speaking lies in hypocrisy; having their conscience seared with a hot iron:

2: через лицемерие лжесловесников, сожженных в совести своей,
4:2  ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν,
4:2. in hypocrisi loquentium mendacium et cauteriatam habentium suam conscientiam
Speaking lies in hypocrisy and having their conscience seared,
4:2. Speaking lies in hypocrisy; having their conscience seared with a hot iron;
4:2. speaking lies in hypocrisy, and having their consciences seared,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Через лицемерие - точнее: "в (en) лицемерии". Эти лжеучители будут действовать лицемерно, не по убеждению. Эта же мысль содержится и в следующем выражении: "сожженных в совести своей". У таких людей совесть будет как бы вся выжжена тем клеймом, какое на нее наложит грех. Печать греха - огненная - сожигает совесть, до которой она касается. Люди с такою сожженною совестью - люди умершие для всего святого и высокого.
Adam Clarke: Commentary on the Bible - 1831
4:2: Speaking lies in hypocrisy - Persons pretending, not only to Divine inspiration, but also to extraordinary degrees of holiness, self-denial, mortification, etc., in order to accredit the lies and false doctrines which they taught. Multitudes of lies were framed concerning miracles wrought by the relics of departed saints, as they were termed. For, even in this country, Thomas a Becket was, deemed a saint, his relics wrought numerous miracles; and his tomb was frequented by multitudes of pilgrims! However, as he works none now, we may rest assured that he never did work any. In 1305, King Edward I. was prevailed on by his clergy to write to Pope Clement V. to canonize Thomas de Cantelupo, bishop of Hereford, because a multitude of miracles had been wrought by his influence; In tantum, says the king, quod ipsius meritis et intercessionibus gloriosis, lumen caecis, surdis auditus, verbum mutis, et gressus claudis, et alia pleraque beneficia ipsius patrocinium implorantibus, caelesti dextra conferuntur. "Insomuch that, by his glorious merits and intercessions, the blind receive their sight, the deaf hear, the dumb speak, and the lame walk; and many other benefits are conferred by the right hand of the Divine Being on those who implore his patronage." And therefore he prays that this dead bishop may be added to the calendar, "that he and his kingdom may enjoy his suffrages and merit his patronage in heaven, who had the benefit of his conversation on earth." Nos attendentes, per Dei gratiam, fideles in Christo, nosque praecipue, et populum regni nostri, ejus posse suffragiis adjuvari, ut, quem familiarem habuimus in terris, mereamur habere patronum in caelis. Foedera, vol. i., p. 976. Edit. 1816.
Having their conscience seared with a hot iron - They bear the marks of their hypocrisy as evidently and as indelibly in their conscience in the sight of God, as those who have been cauterized for their crimes do in their bodies in the sight of men. It was customary in ancient times to mark those with a hot iron who had been guilty of great crimes, such as sacrilege, etc. And the heathens supposed that even in the other world they bear such marks; and by these the infernal judges knew the quantum of their vices, and appointed the degrees of their punishment. There is a saying much like that of the apostle in the invective of Claudian against Rufinus, whom he supposes to be thus addressed by Rhadamanthus, one of the infernal judges: -
Quid demens manifesta negas? En pectus InUstae
Deformant Maculae! vitiisque inolevit imago,
Nec sese commissa tegunt.
"Thou fool, why dost thou deny what is so manifest? Behold the deep-burnt marks deform thy conscience; the appearance of them has grown up with thy vices; neither can the crimes which thou hast committed hide themselves."
Albert Barnes: Notes on the Bible - 1834
4:2: Speaking lies in hypocrisy - ἐν ὑποκρισει ψευδολόγων en hupokrisei pseudologō n. Or rather, "by, or through the hypocrisy of those speaking lies. So it is rendered by Whitby, Benson, Macknight, and others. Our translators have rendered it as if the word translated "speaking lies" - ψευδολόγων pseudologō n - referred to "demons," or, "devils," δαιμονίων daimoniō n - in the pRev_ious verse. But there are two objections to this. One is, that then, as Koppe observes, the words would have been inverted - ψευδολόγων ἐν ὑποκρίσει pseudologō n en hupokrisei. The other is, that if that construction is adopted, it must be carried through the sentence, and then all the phrases "speaking lies," "having their conscience seared," "forbidding to marry," etc., must be referred to demons. The preposition ἐν en, "in" may denote "by" or "through," and is often so used.
If this be the true construction, then it will mean that those who departed from the faith did it "by" or "through" the hypocritical teachings of those who spoke lies, or who knew that they were inculcating falsehoods; of those whose conscience was seared; of those who forbade to marry, etc. The meaning then will be, "In the last days certain persons will depart from the faith of the gospel. This apostasy will essentially consist in their giving heed to spirits that lead to error, and in embracing corrupt and erroneous views on demonology, or in reference to invisible beings between us and God. This they will do through the hypocritical teaching of those who inculcate falsehood; whose consciences are seared," etc. The series of characteristics, therefore, which follow, are those of the "teachers," not of "the taught;" of the ministers of the church, not of the great body of the people.
The apostle meant to say that this grand apostasy would occur under the influence of a hypocritical, hardened, and arbitrary ministry, teaching their own doctrines instead of the divine commands, and forbidding that which God had declared to be lawful. In the clause before us - "speaking lies in hypocrisy" - two things are implied, "first," that the characteristic of those referred to would be that they would "speak lies;" "second," that this would be done "hypocritically." In regard to the first, there can be no doubt among Protestants of its applicability to the papal communion. The entire series of doctrines respecting the authority of the Pope, purgatory, the mass, the invocation of the saints, the veneration of relics, the seven sacraments, the authority of tradition, the doctrine of merit, etc., is regarded as false. Indeed, the system could not be better characterized than by saying that it is a system "speaking lies." The entire scheme attempts to palm falsehood upon the world, in the place of the simple teaching of the New Testament. The only question is, whether this is done "in hypocrisy," or hypocritically. In regard to this, it is not necessary to maintain that there is "no" sincerity among the ministers of that communion, or that "all" are hypocritical in their belief and their teaching. The sense is, that this is the general characteristic, or that this is understood by the leaders or prime movers in that apostasy. In regard to the applicability of this to the ministers of the Papal communion, and the question whether they teach what they know to be false, we may observe:
(1) that many of them are men of eminent learning, and there can he no reason to doubt that they Know that many of the Catholic legends are false, and many of the doctrines of their faith contrary to the Bible.
(2) not a few of the things in that communion must be known by them to be false, though not known to be so by the people. Such are all the pretended miracles performed by the relics of the saints; the liquefying of the blood of Januarius, etc.; see the notes on Th2 2:9. As the working of these tricks depends wholly on the priesthood, they must know that they are "speaking lies in hypocrisy."
(3) the matter of fact seems to be, that when young men who have been trained in the Catholic Church, first turn their attention to the ministry, they are sincere. They have not yet been made acquainted with the "mysteries of iniquity" in the communion in which they have been trained, and they do not suspect the deceptions that are practiced there. When they pass through their course of study, however, and become acquainted with the arts and devices on which the fabric rests, and with the scandalous lives of many of the clergy, they are shocked to find how corrupt and false the whole system is. But they are now committed. They have devoted their lives to this profession. They are trained now to this system of imposture, and they must continue to practice and perpetuate the fraud, or abandon the church, and subject themselves to all the civil and ecclesiastical disabilities which would now follow if they were to leave and Rev_eal all its frauds and impostures. A gentleman of high authority, and who has had as good an opportunity as any man living to make accurate and extensive observations, stated to me, that this was a common thing in regard to the Catholic clergy in France and Italy. No one can reasonably doubt that the great body of that clergy "must" be apprized that much that is relied on for the support of the system is mere legend, and that the miracles which are pretended to be performed are mere trick and imposture.
Having their conscience seared with a hot iron - The allusion here is doubtless to the effect of applying a hot iron to the skin. The cauterized part becomes rigid and hard, and is dead to sensibility. So with the conscience of those referred to. It has the same relation to a conscience that is sensitive and quick in its decisions, that a cauterized part of the body has to a thin, delicate, and sensitive skin. Such a conscience exists in a mind that will practice delusion without concern; that will carry on a vast system of fraud without wincing; that will incarcerate, scourge, or burn the innocent without compassion; and that will practice gross enormities, and indulge in sensual gratifications under the mask of piety. While there are many eminent exceptions to an application of this to the Papal communion, yet this description will apply better to the Roman priesthood in the time of Luther - and in many other periods of the world - than to any other "body of men" that ever lived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: lies: Kg1 13:18, Kg1 22:22; Isa 9:15; Jer 5:21, Jer 23:14, Jer 23:32; Dan 8:23-25; Mat 7:15; Mat 24:24; Act 20:30; Rom 16:18; Eph 4:14; Ti2 3:5; Pe2 2:1-3; Rev 16:14
their: Rom 1:28; Eph 4:19
Geneva 1599
(2) Speaking lies in (b) hypocrisy; having their (c) conscience seared with a hot iron;
(2) Even though heretics pretend holiness ever so much, yet they have no conscience.
(b) For they will as it were practise the art of disguised persons and players, so that we may not think they will lie lurking in some one corner or keep any resemblance of being shameful.
(c) Whose conscience became so hard, that there grew a callous over it, and so became to have a canker in it, and now at length required by very necessity to be burned with a hot iron.
John Gill
Speaking lies in hypocrisy,.... Or "through the hypocrisy of those that speak lies"; for the apostle is still speaking of the means by which the apostasy should rise, and get ground; and it should be by the means of persons that should deliver lying or false doctrine under the colour of truth, and make great pretensions to religion and holiness, which would greatly take with men, and captivate and lead them aside: and this plainly points at the abettors of antichrist, the Romish priests, who deliver out the lying doctrines of merit, purgatory, invocation of saints, fastings, pilgrimages, &c. and the fabulous legends of saints, and the lying wonders and miracles done by them, and all under a show of godliness, and the promoting of religion and holiness:
having their conscience seared with a hot iron; which exactly describes the above mentioned persons, whose consciences are cauterized and hardened, and past feeling; and have no regard to what they say or do, make no conscience of anything, but under a cloak of sanctity commit the most shocking impieties; and are men of the most infamous characters, and of the most enormous and scandalous lives and conversations; so that the metaphor may be taken either from the searing of flesh with an iron, or cauterizing it, whereby it grows callous and hard; or from the stigmas or marks which used to be put on malefactors, or such who have been guilty of notorious crimes.
John Wesley
These will depart from the faith, by the hypocrisy of them that speak lies, having their own consciences as senseless and unfeeling as flesh that is seared with an hot iron.
Robert Jamieson, A. R. Fausset and David Brown
Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," Tit 1:10).
having their conscience seared--Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good conscience are joined (Ti1 1:5); so hypocrisy (that is, unbelief, Mt 24:5, Mt 24:51; compare Lk 12:46) and a bad conscience here. THEODORET explains like English Version, "seared," as implying their extreme insensibility; the effect of cauterizing being to deaden sensation. The Greek, however, primarily means "branded" with the consciousness of crimes committed against their better knowledge and conscience, like so many scars burnt in by a branding iron: Compare Tit 1:15; Tit 3:11, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of sanctity, they strive to seduce others. As "a seal" is used in a good sense (Ti2 2:19), so "a brand" in a bad sense. The image is taken from the branding of criminals.
4:34:3: որ արգելուցուն յամուսնանալոյ, եւ մեկնիցե՛ն ՚ի կերակրոց՝ զոր Աստուած հաստատեաց ՚ի վայելել հաւատացելոց, եւ ոյք հասեալ իցեն ՚ի ճշմարտութեանն վերայ[4923]։ [4923] Ոմանք. Արգելուն յամուսնա՛՛. եւ մեկնին ՚ի կե՛՛։ Ոսկան. Եւ այնոցիկ ոյք հասեալք իցեն ՚ի ճշմ՛՛։
3 որոնք արգելում են ամուսնանալ եւ հեռու են պահում այն կերակուրներից, որ Աստուած ստեղծեց, որպէսզի հաւատացեալները եւ ճշմարտութեան վերահասու եղողները գոհութեամբ վայելեն.
3 Որոնք ամուսնանալէ պիտի արգիլեն ու ետ պիտի պահեն այն կերակուրներէն՝ որոնք Աստուած ստեղծեր է որպէս զի հաւատացեալները եւ ճշմարտութիւնը ճանչցողները գոհութեամբ վայելեն։
որ արգելուցուն յամուսնանալոյ, եւ մեկնիցեն ի կերակրոց զոր Աստուած հաստատեաց ի վայելել [13]հաւատացելոց, եւ ոյք հասեալ իցեն ի ճշմարտութեանն վերայ:

4:3: որ արգելուցուն յամուսնանալոյ, եւ մեկնիցե՛ն ՚ի կերակրոց՝ զոր Աստուած հաստատեաց ՚ի վայելել հաւատացելոց, եւ ոյք հասեալ իցեն ՚ի ճշմարտութեանն վերայ[4923]։
[4923] Ոմանք. Արգելուն յամուսնա՛՛. եւ մեկնին ՚ի կե՛՛։ Ոսկան. Եւ այնոցիկ ոյք հասեալք իցեն ՚ի ճշմ՛՛։
3 որոնք արգելում են ամուսնանալ եւ հեռու են պահում այն կերակուրներից, որ Աստուած ստեղծեց, որպէսզի հաւատացեալները եւ ճշմարտութեան վերահասու եղողները գոհութեամբ վայելեն.
3 Որոնք ամուսնանալէ պիտի արգիլեն ու ետ պիտի պահեն այն կերակուրներէն՝ որոնք Աստուած ստեղծեր է որպէս զի հաւատացեալները եւ ճշմարտութիւնը ճանչցողները գոհութեամբ վայելեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: запрещающих вступать в брак [и] употреблять в пищу то, что Бог сотворил, дабы верные и познавшие истину вкушали с благодарением.
4:3  κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.
4:3. κωλυόντων ( of-preventing ) γαμεῖν, (to-marry-unto," ἀπέχεσθαι ( to-hold-off ) βρωμάτων (of-consumings-to) ἃ ( to-which ) ὁ (the-one) θεὸς (a-Deity) ἔκτισεν (it-created-to) εἰς (into) μετάλημψιν (to-a-taking-with) μετὰ (with) εὐχαριστίας (of-a-goodly-granting-unto) τοῖς (unto-the-ones) πιστοῖς ( unto-trusted ) καὶ (and) ἐπεγνωκόσι ( unto-having-had-come-to-acquaint-upon ) τὴν (to-the-one) ἀλήθειαν. (to-an-un-secluding-of)
4:3. prohibentium nubere abstinere a cibis quos Deus creavit ad percipiendum cum gratiarum actione fidelibus et his qui cognoverunt veritatemForbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful and by them that have known the truth.
3. forbidding to marry, to abstain from meats, which God created to be received with thanksgiving by them that believe and know the truth.
4:3. Forbidding to marry, [and commanding] to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
4:3. prohibiting marriage, abstaining from foods, which God has created to be accepted with thanksgiving by the faithful and by those who have understood the truth.
Forbidding to marry, [and commanding] to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth:

3: запрещающих вступать в брак [и] употреблять в пищу то, что Бог сотворил, дабы верные и познавшие истину вкушали с благодарением.
4:3  κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.
4:3. prohibentium nubere abstinere a cibis quos Deus creavit ad percipiendum cum gratiarum actione fidelibus et his qui cognoverunt veritatem
Forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful and by them that have known the truth.
4:3. Forbidding to marry, [and commanding] to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
4:3. prohibiting marriage, abstaining from foods, which God has created to be accepted with thanksgiving by the faithful and by those who have understood the truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Характеризуя этих лжеучителей, апостол указывает на то, что они будут запрещать брак как состояние, с их точки зрения, нечистое, и станут повелевать воздерживаться (по-русски глагол apecesuai не передан) от яств - очевидно, от некоторых яств, может быть, от мяса. Верующие не должны следовать таким учениям, потому что всякое создание, т. е. все, созданное Богом, хорошо, полезно для человека, разумеется, если он в употреблении этого соблюдает умеренность. В особенности нечего бояться осквернить себя пищею, когда принимаешь ее с молитвою и благодарением Богу, подавшему ее (Слово Божье - слово молитвы). По-видимому, апостол имеет здесь в виду лжеучителей преимущественно гностического направления, которые действительно иногда отрицали брак и проводили мысль о нечистоте некоторых яств.
Adam Clarke: Commentary on the Bible - 1831
4:3: Forbidding to marry - These hypocritical priests pretending that a single life was much more favorable to devotion, and to the perfection of the Christian life. This sentiment was held by the Essenes, a religious sect among the Jews; and we know that it is a favourite opinion among the Romanists, who oblige all their clergy to live a single life by a vow of continency.
To abstain from meats - Both among the heathens, Jews, and Romanists, certain meats were prohibited; Some always, others at particular times. This the apostle informs us was directly contrary to the original design of God; and says that those who know the truth, know this.
Albert Barnes: Notes on the Bible - 1834
4:3: Forbidding to marry - That is, "They will depart from the faith through the hypocritical teaching - of those who forbid to marry;" see notes on Ti1 4:2. This does not necessarily mean that they would prohibit marriage altogether, but that it would be a characteristic of their teaching that marriage would "be forbidden," whether of one class of persons or many. They would "commend" and "enjoin" celibacy and virginity. They would regard such a state, for certain persons, as more holy than the married condition, and would consider it as "so" holy that they would absolutely prohibit those who wished to be most holy from entering into the relation. It is needless to say how accurately this applies to the views of the papacy in regard to the comparative purity and advantages of a state of celibacy, and to their absolute prohibition of the marriage of the clergy. The tenth article of the decree of the Council of Trent, in relation to marriage, will show the general view of the papacy on that subject. "Whosoever shall say that the married state is to be preferred to a state of virginity, or celibacy, and that it is not better and more blessed to remain in virginity, or celibacy, than to be joined in marriage; let him be accursed!" Compare Peter Dens' Moral Theology, pp. 497-500.
And commanding to abstain from meats, ... - The word "meat" in the Scriptures, commonly denotes "food" of all kinds; Mat 3:4; Mat 6:25; Mat 10:10; Mat 15:37. This was the meaning of the word when the translation of the Bible was made. It is now used by us, almost exclusively, to denote animal food. The word here used - βρῶμα brō ma - means, properly, whatever is eaten, and may refer to animal flesh, fish, fruit, or vegetables. It is often, however, in the New Testament, employed particularly to denote the flesh of animals; Heb, Mat 9:10; Mat 13:9; Rom 14:15, Rom 14:20; Co1 8:8, Co1 8:13. As it was animal food particularly which was forbidden under the Jewish code, and as the questions on this subject among Christians would relate to the same kinds of prohibition, it is probable that the word has the same limited signification here, and should be taken as meaning the same thing that the word "meat" does with us.
To forbid the use of certain meats, is here described as one of the characteristics of those who would instruct the church in the time of the great apostasy. It is not necessary to suppose that there would be an "entire" prohibition, but only a prohibition of certain kinds, and at certain seasons. That "this" characteristic is found in the papacy more than anywhere else in the Christian world, it is needless to prove. The following questions and answers from Dr. Butler's Catechism, will show what is the sentiment of Roman Catholics on this subject. "Question: Are there any other commandments besides the Ten Commandments of God? Answer: There are the commandments or precepts of the church, which are chiefly six. Question: What are we obliged to do by the second commandment of the church? Answer: To give part of the year to fast and abstinence. Question: What do you mean by fast-days? Answer: Certain days on which we are allowed but one meal, and "forbidden flesh meat."
Question: What do you mean by days of abstinence? Answer: Certain days on which we are forbidden to eat flesh meat; but are allowed the usual number of meals. Question: Is it strictly forbidden by the church to eat flesh meat on days of abstinence? Answer: Yes; and to eat flesh meat on any day on which it is forbidden, without necessity and leave of the church, is very sinful." Could there be a more impressive and striking commentary on what the apostle says here, that "in the latter days some would depart from the faith, under the hypocritical teaching of those who commanded to abstain from meats?" The authority claimed by the papacy to issue "commands" on this subject, may be seen still further by the following extract from the same catechism, showing the gracious permission of the church to the "faithful." "The abstinence on Saturday is dispensed with, for the faithful throughout the United States, for the space of ten years (from 1833), except when a fast falls on a Saturday. The use of flesh meat is allowed at present by dispensation in the diocess of Philadelphia, on all the Sundays of Lent, except Palm Sunday, and once a day on Monday, Tuesday, and Thursday in each week, except the Thursday after Ash Wednesday, and also excepting Holy-week." Such is the Roman Catholic religion! See also Peter Dens' Moral Theology, pp. 321-330. It is true that what is said here "might" apply to the Essenes, as Koppe supposes, or to the Judaizing teachers, but it applies more appropriately and fully to the Papal communion than to any other body of men professing Christianity, and taken in connection with the other characteristics of the apostasy, there can be no doubt that the reference is to that.
Which God hath created - The articles of food which he has made, and which he has designed for the nourishment of man. The fact that God had "created" them was proof that they were not to be regarded as evil, and that it was not to be considered as a religious duty to abstain from them. All that "God" has made is good in its place, and what is adapted to be food for man is not to be refused or forbidden; compare Ecc 5:18. There can be no doubt that in the apostasy here referred to, those things would be forbidden, not because they were injurious or hurtful in their nature, but because it might be made a part of a system of religion of self-righteousness and because there might be connected with such a prohibition the belief of special merit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: Forbidding: Dan 11:37; Co1 7:28, Co1 7:36-39; Heb 13:4
to abstain: Rom 14:3, Rom 14:17; Co1 8:8; Col 2:20-23; Heb 13:9
which: Gen 1:29, Gen 1:30, Gen 9:3; Ecc 5:18; Act 10:13-15; Co1 6:13
with: Ti1 4:4; Sa1 9:13; Mat 14:19, Mat 15:36; Luk 24:30; Joh 6:23; Act 27:35; Rom 14:6; Co1 10:30, Co1 10:31; Col 3:17
believe: Ti1 2:4; Joh 8:31, Joh 8:32; Th2 2:13, Th2 2:14
Geneva 1599
(3) Forbidding to marry, [and commanding] to abstain from meats, (4) which God hath created (5) to be received (6) with thanksgiving of them which believe and know the truth.
(3) He sets down two types of this false doctrine, that is, the law of single life, and the difference of meats. (4) He proves that he justly called such doctrines devilish, first, because the teachers of them make laws of things which are not their own: for have they created the meats? (5) Secondly, because they overthrow with their decrees the reason why they were created by God, that is, that we should use them. (6) Thirdly, because by this means they rob God of his glory, who will be honoured in the use of them. And here with this, the apostle declares that we must use the liberality of God solemnly, and with a good conscience.
John Gill
Forbidding to marry,.... Which points out not the Encratites, Montanists, and Manichees, who spoke against marriage; but the Papists, who forbid it to their priests under a pretence of purity and holiness, and at the same time allow them to live in all manner of debauchery and uncleanness; for these are the persons that forbid marriage in an authoritative way, and in hypocrisy: for that phrase is to be joined to all the sentences that follow it; as through the hypocrisy of those whose consciences are seared; and through the hypocrisy of those that forbid marriage to their priests, this being, by the common people, taken as an instance of great purity and holiness, and hereby they are drawn into the deception; as well as also through the hypocrisy of those that command
to abstain from meats: not from some certain meats forbidden by the law of Moses, as did some judaizing Christians; but from all meats at some certain season of the year, as at what they call the Quadragesima or Lent, and at some days in the week, as Wednesdays and Fridays; and this all under an hypocritical pretence of holiness, and temperance, and keeping under the body, and of mortification; when they are the greatest pamperers of their bodies, and indulge themselves in all manner of sensuality: the evil of this is exposed by the apostle, as follows,
which God hath created; and therefore must be good, and ought not to be abstained from: and besides, the end of his creation of them is,
to be received: to be taken, and used, and eaten; and therefore it is wicked to command men to abstain from them, and evil in those that do it: and the manner in which they should be received is
with thanksgiving; since they are the creatures of God, and useful to men, and men are unworthy of them, having forfeited them by sin; and since they are the bounties of Providence, and a free use of them is allowed; so far then should men be from abstaining from them, that they ought to take them, and use them with all thankfulness: and especially this should be done
of them which believe and know the truth: that is, who believe in Christ, and know the truth of the Gospel, which frees from every yoke of bondage, and from the burdensome rites, ceremonies, and inventions of men; for these have the good creatures as the fruits of divine love, through Christ the Mediator, and as blessings indeed; and who have the best right, claim, and title to them through Christ, being in him heirs of the world, and for whose sake all things are; and therefore these, as they know how to use them, and not abuse them, are to receive them at the hands of God, with thanksgiving, and not put them away, or abstain from them under a pretence of religion and holiness.
John Wesley
Forbidding priests, monks, and nuns to marry, and commanding all men to abstain from such and such meats at such and such times. Which God hath created to be received by them that know the truth - That all meats are now clean. With thanksgiving - Which supposes a pure conscience.
Robert Jamieson, A. R. Fausset and David Brown
Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Tit 1:14-15) [WIESINGER]. By a spurious spiritualism (Ti2 2:18), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. Mt 19:10-12 (compare 1Cor 7:8, 1Cor 7:26, 1Cor 7:38) gave a seeming handle to their "forbidding marriage" (contrast Ti1 5:14); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare Col 2:16-17, Col 2:20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (Rev_ 17:3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (Ti1 4:3) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (Ti1 6:20-21; Col 2:8; 1Jn 4:1-3; Rev_ 13:12-15). Austerity gained for them a show of sanctity while preaching false doctrine (Col 2:23). EUSEBIUS [Ecclesiastical History, 4.29] quotes from IRENÆUS [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown (Ti1 6:20; Ti2 2:17-18).
to be received--Greek, "to be partaken of."
of them--literally, (created and designed) "for them," Though all (even the unbelieving, Ps 104:14; Mt 5:45) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (Tit 1:15). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess.
and know the truth--explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on Phil 1:9). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" (Ti1 4:2).
4:44:4: Զի ամենայն արարածք Աստուծոյ բարի՛ են, եւ չի՛ք ինչ խոտան. մանաւանդ որ գոհութեա՛մբ ընդունիցին[4924]. [4924] Ոմանք. Եւ չի՛ք ՚ի նմա խո՛՛։ Ուր Ոսկան. ՚ի նոսա խո՛՛։
4 որովհետեւ Աստծու բոլոր ստեղծածները լաւ են, եւ խոտան բան չկայ, մանաւանդ երբ դրանք գոհութեամբ են ընդունւում.
4 Վասն զի Աստուծոյ ամէն ստեղծածը բարի է ու մերժելու բան մը չկայ, եթէ գոհութեամբ ընդունուի.
Զի ամենայն արարածք Աստուծոյ բարի են, եւ չիք ինչ խոտան. մանաւանդ որ գոհութեամբ ընդունիցին:

4:4: Զի ամենայն արարածք Աստուծոյ բարի՛ են, եւ չի՛ք ինչ խոտան. մանաւանդ որ գոհութեա՛մբ ընդունիցին[4924].
[4924] Ոմանք. Եւ չի՛ք ՚ի նմա խո՛՛։ Ուր Ոսկան. ՚ի նոսա խո՛՛։
4 որովհետեւ Աստծու բոլոր ստեղծածները լաւ են, եւ խոտան բան չկայ, մանաւանդ երբ դրանք գոհութեամբ են ընդունւում.
4 Վասն զի Աստուծոյ ամէն ստեղծածը բարի է ու մերժելու բան մը չկայ, եթէ գոհութեամբ ընդունուի.
zohrab-1805▾ eastern-1994▾ western am▾
4:44: Ибо всякое творение Божие хорошо, и ничто не предосудительно, если принимается с благодарением,
4:4  ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον,
4:4. ὅτι (To-which-a-one) πᾶν (all) κτίσμα (a-creating-to) θεοῦ (of-a-Deity) καλόν, (seemly,"καὶ (and) οὐδὲν (not-moreover-one) ἀπόβλητον (castable-off) μετὰ (with) εὐχαριστίας (of-a-goodly-granting-unto) λαμβανόμενον, (being-taken,"
4:4. quia omnis creatura Dei bona et nihil reiciendum quod cum gratiarum actione percipiturFor every creature of God is good, and nothing to be rejected that is received with thanksgiving:
4. For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving:
4:4. For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving:
4:4. For every creature of God is good, and nothing is to be rejected which is received with thanksgiving;
For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving:

4: Ибо всякое творение Божие хорошо, и ничто не предосудительно, если принимается с благодарением,
4:4  ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον,
4:4. quia omnis creatura Dei bona et nihil reiciendum quod cum gratiarum actione percipitur
For every creature of God is good, and nothing to be rejected that is received with thanksgiving:
4:4. For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving:
4:4. For every creature of God is good, and nothing is to be rejected which is received with thanksgiving;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:4: For every creature of God is good - That is: Every creature which God has made for man's nourishment is good for that purpose, and to be thankfully received whenever necessary for the support of human life; and nothing of that sort is at any time to be refused, ουδεν αποβλητον, rejected or despised. We find a saying very similar to this in Lucian's Timon: Ουτοι αποβλητα εισι δωρα τα παρα Διος. The gifts which are from Jove ought not to be Despised. This appears to have been a proverbial saying among the heathens.
Albert Barnes: Notes on the Bible - 1834
4:4: For every creature of God is good - Greek, "all the creatures, or all that God has created" - πᾶν κτίσμα pan ktisma: that is, as he made it; compare Gen 1:10, Gen 1:12, Gen 1:18, Gen 1:31. It does not mean that every moral agent remains good as long as he is "a creature of God," but moral agents, human beings and angels, were good as they were made at first; Gen 1:31. Nor does it mean that all that God has made is good "for every object to which it can be applied." It is good in its place; good for the purpose for which he made it. But it should not be inferred that a thing which is poisonous in its nature is good for food, "because" it is a creation of God. It is good only in its place, and for the ends for which he intended it. Nor should it be inferred that what God has made is necessarily good "after" it has been perverted by man. As God made it originally, it might have been used without injury.
Apples and peaches were made good, and are still useful and proper as articles of food; rye and Indian-corn are good, and are admirably adapted to the support of man and beast, but it does not follow that all that "man" can make of them is necessarily good. He extracts from them a poisonous liquid, and then says that "every creature of God is good, and nothing to be refused." But is this a fair use of this passage of Scripture? True, they "are" good - they "are" to be received with gratitude as he made them, and as applied to the uses for which he designed them; but why apply this passage to prove that a deleterious beverage, which "man" has extracted from what God has made, is good also, and good for all the purposes to which it can be applied? As "God" made these things, they are good. As man perverts them, it is no longer proper to call them the "creation of God," and they may be injurious in the highest degree. This passage, therefore, should not be adduced to vindicate the use of intoxicating drinks. As employed by the apostle, it had no such reference, nor does it contain any "principle" which can properly receive any such application.
And nothing to be refused - Nothing that God has made, for the purposes for which he designed it. The necessity of the case the "exigency of the passage" - requires this interpretation. It "cannot" mean that we are not to refuse poison if offered in our food, or that we are never to refuse food that is to us injurious or offensive; nor can it anymore mean that we are to receive "all" that may be offered to us as a beverage. The sense is, that as God made it, and for the purposes for which he designed it, it is not to be held to be evil; or, which is the same thing, it is not to be prohibited as if there were merit in abstaining from it. It is not to be regarded as a religious duty to abstain from food which God has appointed for the support of man.
If it be received with thanksgiving - see the Co1 10:31 note; Eph 5:20 note; Phi 4:6 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: every: Gen 1:31; Deu 32:4
and: Act 11:7-9, Act 15:20, Act 15:21, Act 15:29, Act 21:25; Rom 14:14, Rom 14:20; Co1 10:23, Co1 10:25
Geneva 1599
(7) For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving:
(7) He sets an apostolic rule for taking away the difference of meats, against that false doctrine.
John Gill
For every creature of God is good,.... For food; and should be taken and used for that purpose, at all times, without distinction; even every creature which is made for food, and which is easy to be discerned by men:
and nothing to be refused; or rejected as common and unclean, or to be abstained from at certain times:
if it be received with thanksgiving: if not, persons are very ungrateful, and very unworthy of such favours; and it would be just in God to withhold them from them; and this they may expect at his hands, who reject them with contempt, or receive them with unthankfulness, or abstain front them in a religious way he never enjoined.
Robert Jamieson, A. R. Fausset and David Brown
Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)--"For" (a reason resting on something subjective in the writer's mind).
every creature . . . good-- (Gen 1:31; Rom 14:14, Rom 14:20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Acts 10:11-16; 1Cor 10:25-26) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain.
if . . . with thanksgiving--Meats, though pure in themselves, become impure by being received with an unthankful mind (Rom 14:6; Tit 1:15).
4:54:5: զի սրբի՛ բանիւն Աստուծոյ՝ եւ աղօթիւք։
5 քանի որ Աստծու խօսքով եւ աղօթքով ամէն բան մաքրւում է:
5 Քանզի Աստուծոյ խօսքովը ու աղօթքով կը սրբուի։
զի սրբի բանիւն Աստուծոյ եւ աղօթիւք:

4:5: զի սրբի՛ բանիւն Աստուծոյ՝ եւ աղօթիւք։
5 քանի որ Աստծու խօսքով եւ աղօթքով ամէն բան մաքրւում է:
5 Քանզի Աստուծոյ խօսքովը ու աղօթքով կը սրբուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: потому что освящается словом Божиим и молитвою.
4:5  ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως.
4:5. ἁγιάζεται (it-be-hallow-belonged-to) γὰρ (therefore) διὰ (through) λόγου (of-a-forthee) θεοῦ (of-a-Deity) καὶ (and) ἐντεύξεως. (of-an-actuating-in)
4:5. sanctificatur enim per verbum Dei et orationemFor it is sanctified by the word of God and prayer.
5. for it is sanctified through the word of God and prayer.
4:5. For it is sanctified by the word of God and prayer.
4:5. for it has been sanctified by the Word of God and by prayer.
For it is sanctified by the word of God and prayer:

5: потому что освящается словом Божиим и молитвою.
4:5  ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως.
4:5. sanctificatur enim per verbum Dei et orationem
For it is sanctified by the word of God and prayer.
4:5. For it is sanctified by the word of God and prayer.
4:5. for it has been sanctified by the Word of God and by prayer.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: For it is sanctified by the word of God - Δια λογου Θεου· By the command of God; probably referring to Gen 1:29 : And God said, I have given you every herb - and every tree - to you it shall be for meat; and to Gen 9:3 : Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things; i.e. I have given you every animal that is proper for food, as I have given you every herb and fruit proper for nourishment. Therefore, all this was sanctified, set apart, and appropriated to this use by this command. And when man is about to use it, he is to sanctify or set it apart to that use by prayer to God,
1. That it may answer the end to us for which it was designed;
2. That we may use it with gratitude and moderation;
3. That all the strength derived from it may be devoted to God, in filling up the duties of those situations in which his providence has placed us.
Those who thank not God for their food, and pray not for his blessing in the use of it, are unworthy even of a morsel of bread, and of the breath they breathe. Bishop Newton's opinion of this prophecy I have reserved to the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
4:5: For it is sanctified by the word of God - By the authority or permission of God. It would be profane or unholy if he had forbidden it; it is made holy or proper for our use by his permission, and no command of "man" can make it unholy or improper; compare Gen 1:29; Gen 9:3.
And prayer - If it is partaken of with prayer. By prayer we are enabled to receive it with gratitude, and everything that we eat or drink may thus be made a means of grace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: it: Ti1 4:3; Luk 11:41; Co1 7:14; Tit 1:15
the: Luk 4:4
Geneva 1599
(8) For it is (d) sanctified by the (e) word of God and prayer.
(8) He properly uses God's benefits who acknowledges the giver of them by his word, and calls upon him.
(d) It is so made pure and holy in respect of us, so that we may use it with a good conscience, as received from the Lord's hands.
(e) We confess and acknowledge that God is the maker and giver of those creatures which we use. Secondly, that we are of the number of those, who through Christ's benefit, have recovered that right over all creatures, which Adam lost by his fall. Thirdly, by our prayers we crave of the Lord that we may use those meats with a good conscience, which we receive from his hands. Fourthly, we make an end of our eating and drinking, with thanksgiving and prayer: and so are our meats sanctified to us.
John Gill
For it is sanctified,.... Or set apart for use, and may be lawfully used at all times:
by the word of God; which declares that there is nothing in itself common, or unclean, or unfit for use, and that nothing that goes into a man defiles him; so that by virtue of this word of God, every creature may be made use of, that is fit for food: or else this designs the word of God, which gives a blessing to what is eaten; for it is not by bread or meat only, but through the word of God commanding a blessing on what is eaten, that man lives, Mt 4:4 and therefore this blessing upon our food should be asked for: wherefore it follows,
and prayer; this being used before eating for a blessing on the food, and after it, in a way of thanksgiving for it, sanctifies every creature of God, or gives men a free use of any, or all of them. So the Israelites, when they had eaten, and were full, were to bless the Lord, Deut 8:10. And thus our Lord Jesus Christ, at meals, used to take the food, and bless it or ask a blessing on it, Mt 14:19. And so did the Essenes among the Jews (h), and the Christians in Tertullian's (i) time; and the practice is highly necessary and commendable, nor ought it to be disused.
(h) Porphyr. de Abstinentia, l. 4. sect. 12. (i) Apolog. c. 39.
John Wesley
It is sanctified by the word of God - Creating all, and giving it to man for food. And by prayer - The children of God are to pray for the sanctification of all the creatures which they use. And not only the Christians, but even the Jews, yea, the very heathens used to consecrate their table by prayer.
Robert Jamieson, A. R. Fausset and David Brown
sanctified--"hallowed"; set apart as holy for the use of believing men: separated from "the creature," which is under the bondage of vanity and corruption (Rom 8:19, &c.). Just as in the Lord's Supper, the thanksgiving prayer sanctifies the elements, separating them from their naturally alien position in relation to the spiritual world, and transferring them to their true relation to the new life. So in every use of the creature, thanksgiving prayer has the same effect, and ought always to be used (1Cor 10:30-31).
by the word of God and prayer--that is, "by means of intercessory prayer" (so the Greek)--that is, consecratory prayer in behalf of "the creature" or food--that prayer mainly consisting of "the word of God." The Apostolic Constitutions [7.49], give this ancient grace, almost wholly consisting of Scripture, "Blessed art thou, O Lord, who feedest me from my youth, who givest food to all flesh: Fill our hearts with joy and gladness, that we, having all sufficiency, may abound unto every good work in Christ Jesus our Lord, through whom glory, honour, and might, be to thee for ever. Amen." In the case of inspired men, "the word of God" would refer to their inspired prayers (3Kings 17:1); but as Paul speaks in general, including uninspired men's thanksgiving for meals, the "word of God" more probably refers to the Scripture words used in thanksgiving prayers.
4:64:6: Զայս խրատ տուեալ եղբարց, բարւո՛ք պաշտօնեայ լինիցիս Քրիստոսի Յիսուսի, սնանիցի՛ս բանիւք հաւատոց, եւ բարւոք վարդապետութեամբն, զորոյ զհե՛տ իսկ եղեր[4925]։ [4925] Ոմանք. Վարդապետութեամբ զորոյ զհետն։
6 Այս խրատը տալով եղբայրներին՝ Քրիստոս Յիսուսի մի բարի պաշտօնեայ կը լինես՝ սնուած հաւատի խօսքերով եւ այն բարի վարդապետութեամբ, որին հետամուտ իսկ եղար.
6 Այս բաները եղբայրներուն յիշեցնելով՝ Յիսուս Քրիստոսին բարի պաշտօնեայ մը պիտի ըլլաս ու պիտի սնանիս հաւատքին խօսքերովը եւ այն բարի վարդապետութիւնովը՝ որուն հետեւեցար։
Զայս խրատ տուեալ եղբարց` բարւոք պաշտօնեայ լինիցիս Քրիստոսի Յիսուսի, սնանիցիս բանիւք հաւատոց եւ բարւոք վարդապետութեամբն զորոյ զհետն իսկ եղեր:

4:6: Զայս խրատ տուեալ եղբարց, բարւո՛ք պաշտօնեայ լինիցիս Քրիստոսի Յիսուսի, սնանիցի՛ս բանիւք հաւատոց, եւ բարւոք վարդապետութեամբն, զորոյ զհե՛տ իսկ եղեր[4925]։
[4925] Ոմանք. Վարդապետութեամբ զորոյ զհետն։
6 Այս խրատը տալով եղբայրներին՝ Քրիստոս Յիսուսի մի բարի պաշտօնեայ կը լինես՝ սնուած հաւատի խօսքերով եւ այն բարի վարդապետութեամբ, որին հետամուտ իսկ եղար.
6 Այս բաները եղբայրներուն յիշեցնելով՝ Յիսուս Քրիստոսին բարի պաշտօնեայ մը պիտի ըլլաս ու պիտի սնանիս հաւատքին խօսքերովը եւ այն բարի վարդապետութիւնովը՝ որուն հետեւեցար։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Внушая сие братиям, будешь добрый служитель Иисуса Христа, питаемый словами веры и добрым учением, которому ты последовал.
4:6  ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς καλὸς ἔσῃ διάκονος χριστοῦ ἰησοῦ, ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως καὶ τῆς καλῆς διδασκαλίας ᾗ παρηκολούθηκας·
4:6. Ταῦτα (To-the-ones-these) ὑποτιθέμενος ( placing-under ) τοῖς (unto-the-ones) ἀδελφοῖς ( unto-brethrened ) καλὸς (seemly) ἔσῃ ( thou-shall-be ) διάκονος (a-raiser-through) Χριστοῦ (of-Anointed) Ἰησοῦ, (of-an-Iesous,"ἐντρεφόμενος (being-nourished-in) τοῖς (unto-the-ones) λόγοις (unto-forthees) τῆς (of-the-one) πίστεως (of-a-trust) καὶ (and) τῆς (of-the-one) καλῆς (of-seemly) διδασκαλίας (of-a-spoken-teaching-unto) ᾗ (unto-which) παρηκολούθηκας, (thou-had-come-to-path-along-beside-unto,"
4:6. haec proponens fratribus bonus eris minister Christi Iesu enutritus verbis fidei et bonae doctrinae quam adsecutus esThese things proposing to the brethren, thou shalt be a good minister of Christ Jesus, nourished up in the words of faith and of the good doctrine which thou hast attained unto
6. If thou put the brethren in mind of these things, thou shalt be a good minister of Christ Jesus, nourished in the words of the faith, and of the good doctrine which thou hast followed :
4:6. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
4:6. By proposing these things to the brothers, you will be a good minister of Christ Jesus, nourished by words of faith, and by the good doctrine that you have secured.
If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained:

6: Внушая сие братиям, будешь добрый служитель Иисуса Христа, питаемый словами веры и добрым учением, которому ты последовал.
4:6  ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς καλὸς ἔσῃ διάκονος χριστοῦ ἰησοῦ, ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως καὶ τῆς καλῆς διδασκαλίας ᾗ παρηκολούθηκας·
4:6. haec proponens fratribus bonus eris minister Christi Iesu enutritus verbis fidei et bonae doctrinae quam adsecutus es
These things proposing to the brethren, thou shalt be a good minister of Christ Jesus, nourished up in the words of faith and of the good doctrine which thou hast attained unto
4:6. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
4:6. By proposing these things to the brothers, you will be a good minister of Christ Jesus, nourished by words of faith, and by the good doctrine that you have secured.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Уча других - христиан (братий), в чем заключается истинное благочестие, Тимофей явится добрым, вполне подходящим служителем Иисуса Христа. Но для этого и он сам должен постоянно питаться теми учениями евангельскими, которые он принял от своего учителя - Апостола Павла (ср. 2Тим. I:13). Вместе с этим апостол внушает Тимофею необходимость отвращаться, удаляться от пустых, бесполезных бабьих басней (см. 1, 3, 4), занимаясь только тем, что действительно утверждает в душе человека благочестивую настроенность - именно, делами христианской любви и подвигами воздержания. Чтобы показать полезность благочестия деятельного, апостол сравнивает это благочестие с обыкновенным упражнением тела. И это последнее занятие, несомненно, приносит пользу, укрепляя тело, делая его более способным к перенесению разных трудов, давая человеку возможность приложить к делу свои силы. Но все это - лишь немногое; здесь - польза для тела и внешней жизни, это не то, к чему главным образом должен стремиться христианин. Благочестие же, напротив, полезно во всем, во всех отношениях: даже и в отношении здоровья, потому что благочестивый человек не станет разрушать здоровье свое грехами и пороками (жизнь настоящая). Главным же образом благочестие ведет человека к получению вечной блаженной жизни (будущей).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortation to Godliness; Exhortation to Ministerial Duties.A. D. 64.
6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness. 8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This is a faithful saying and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. 11 These things command and teach. 12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading, to exhortation, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, 2 Pet. i. 12. And elsewhere, I stir up your pure minds by way of remembrance, 2 Pet. iii. 1. And, says the apostle Jude, I will therefore put you in remembrance, Jude 5. You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God.--Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage.

I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings, v. 7, 8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, &c. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well (Isa. i. 16, 17), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, &c.

II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (v. 8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation--that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, v. 10. Observe,

1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.

2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.

III. He concludes the chapter with an exhortation to Timothy,

1. To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out."

2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: "Let no man despise thy youth; that is, give no man an occasion to despise thy youth." Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.

3. To confirm his doctrine by a good example: Be thou an example of the believers, &c. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship,--in faith, that is, in the profession of Christian faith,--and in purity or chastity.

4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, v. 13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Matt. xxviii. 20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.

5. He charges him to beware of negligence: Neglect not the gift that is in thee, v. 14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, &c. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph. iv. 8, 11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands (2 Tim. i. 6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.

6. Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear." He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.

7. He presses it upon him to be very cautious: "Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee." Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee." (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, &c.
Adam Clarke: Commentary on the Bible - 1831
4:6: If thou put the brethren in remembrance of these things - Show the Church that, even now, there is danger of this apostasy; put them on their guard against it; for the forewarned are half armed. Schoettgen supposes from this verse that what is spoken above refers to the Jews alone; and that there is no reference here to a Church which in after ages might apostatize from, or corrupt, the true doctrine of our Lord and Savior. Bishop Newton and others are of a different opinion. See at the end of this chapter.
Nourished up in the words of faith - By acting as I command thee, thou wilt show that thou art a good minister of Jesus Christ, and that thou hast been nourished from thy youth upon the doctrines of faith. The apostle seems to allude here to Timothy's Christian education. See the preface to this epistle.
Whereunto thou hast attained - Ἡ παρηκολουθηκας· Which thou hast thoroughly understood. For the meaning of this word, see the note on Luk 1:3.
Albert Barnes: Notes on the Bible - 1834
4:6: If thou put the brethren in remembrance of these things - Of the truths just stated. They are, therefore, proper subjects to preach upon. It is the duty of the ministry to show to the people of their charge what "is" error and where it may be apprehended, and to caution them to avoid it.
Nourished up in the words of faith - That is, you will be then "a good minister of Jesus Christ, as becomes one who has been nourished up in the words of faith, or trained up in the doctrines of religion." The apostle evidently designs to remind Timothy of the manner in which he had been trained, and to show him how he might act in accordance with that. From one who had been thus educated, it was reasonable to expect that he would be a faithful and exemplary minister of the gospel.
Whereunto thou hast attained - The word used here means, properly, to accompany side by side; to follow closely; to follow out, trace, or examine. It is rendered "shall follow," in Mat 16:17; "having had understanding," in Luk 1:3; and "hast fully known," in Ti2 3:10. It does not elsewhere occur in the New Testament. The meaning here seems to be, that Timothy had followed out the doctrines in which he had been trained to their legitimate results; he had accurately seen and understood their bearing, as leading him to embrace the Christian religion. His early training in the Scriptures of the Old Testament Ti2 1:5; Ti2 3:15, he had now fully carried out, by embracing the Lord Jesus as the Messiah, and by evincing the proper results of the early teaching which he had received in connection with that religion. If he now followed the directions of the apostle, he would be a minister of the Lord Jesus, worthy of the attainments in religious knowledge which he had made, and of the expectations which had been formed of him. No young man should, by neglect, indolence, or folly, disappoint the reasonable expectations of his friends. Their cherished hopes are a proper ground of appeal to him, and it may be properly demanded of every one that he shall carry out to their legitimate results all the principles of his early training, and that he shall be in his profession all that his early advantages make it reasonable to "expect" that he will be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: thou put: Act 20:31, Act 20:35; Rom 15:15; Co1 4:17; Ti2 1:6, Ti2 2:14; Pe2 1:12-15, Pe2 3:1, Pe2 3:2; Jde 1:5
a good: Mat 13:52; Co1 4:1, Co1 4:2; Co2 3:6, Co2 6:4; Eph 6:21; Col 4:7; Th1 3:2; Ti2 2:15
nourished: Jer 15:16; Eph 4:15, Eph 4:16; Col 2:19, Col 3:16; Ti2 3:14-17; Pe1 2:2
good doctrine: Ti1 1:10, Ti1 4:16, Ti1 6:3; Psa 19:7 *marg. Pro 4:2; Joh 7:16, Joh 7:17; Ti2 4:3; Tit 2:1, Tit 2:7-10; Jo2 1:9
thou hast: Phi 3:16; Ti2 3:14
Geneva 1599
(9) If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast (f) attained.
(9) The conclusion with an exhortation to Timothy, to propound these things diligently to the churches, which he had gotten from the apostle even as though he were being fed.
(f) Never departing from it in the least.
John Gill
If thou put the brethren in remembrance of these things,.... Either of all the main and principal things already mentioned in the preceding chapters; as that the end of the commandment is love; that Christ's coming into the world to save the chief of sinners is a faithful saying, and worthy of acceptation; that prayers should be made for all sorts of men, for the reasons given; and that there is salvation for men and women through the incarnate Son of God; that such and such are the qualifications of elders and deacons; and that the incarnation of Christ is, without controversy, the great mystery of godliness: or of the things which are particularly hinted at in the prophecy delivered in the beginning of this chapter; as that there should be a falling off from the doctrine of faith in the latter days; that this should come to pass through attending to erroneous spirits, and doctrines of "demons", and through the lies of hypocritical, hardened, and infamous men; whose particular dogmas, by which they might be known, would be, to forbid marriage to certain persons, which is of divine institution and honourable, and to order an abstinence from meats at certain times, contrary to the will and providence of God. These the apostle would have Timothy propose, and subject to consideration, and from time to time refresh the memories of the saints with, who are apt, through negligence and inattention, and the weakness of the natural faculty, to be forgetful hearers of the word; that whenever such persons should arise, they might be on their guard against them. It is one part of the business of Gospel ministers to put the churches in mind of what they have received and known, and are established in. By "the brethren" are meant the members of the church at Ephesus; whom the apostle accounted as brethren, being of the same family and household, and would have Timothy reckon and use as such, and not as subjects and servants, to be lorded over.
Thou shalt be a good minister of Jesus Christ; a minister of Jesus Christ is one of his making, qualifying, calling, and sending; and who makes Christ, the doctrines respecting his person and offices, his grace, righteousness, and salvation, the subject of his ministry; and he is a good one, who, besides having a good work of grace wrought in him, has good gifts and abilities from Christ, and who makes a good use of them, and freely and fully imparts them for the good of others; and being employed in a good work, he abides in it, and nothing can deter or remove him from it; and such an one was Timothy, and so would it be manifest by doing what the apostle hints unto him; as well as he would appear to be
nourished up in the words of faith, and of good doctrine: by which are meant the truths of the Gospel, called the words of faith, because they are things to be believed, hold forth the object of faith, Christ, and are the means by which faith comes, and is increased: and good doctrine, being the doctrine of the Scriptures, and of Christ, and of his apostles, and according to godliness; and contain good things, which make for the glory of the grace of God, and the comfort and welfare of immortal souls. These are of a nourishing nature; they are the wholesome and salutary words of Christ; they have in them milk for babes, and meat for strong men; by which both grow and thrive, when error eats as does a canker. So Philo the Jew (k) speaks of the soul, being "nourished with sciences", and not with food and drink, which the body needs; and a little after he says, you see the food of the soul what it is, it is the continual word of God. Now Timothy, by discharging his work aright, would show to the brethren, that as he had been nourished and trained up, first under his religious parents, and then under the Apostle Paul; so he still continued in the same truths, and to live and feed upon them, and to be nourished by them: or the words may be rendered actively,
nourishing; that is, either himself, as the Syriac version renders it, or others; for though all nourishment comes from Christ the head, yet it is ministered by joints and bands to the members; it is conveyed by the means of the word and ordinances, ministered by the preachers of the Gospel, who feed the church with knowledge, and with understanding; and none but those who are nourished themselves are fit to be the nourishers of others; and such an one was this evangelist: for it follows,
whereunto thou hast attained; he had arrived to a considerable degree of knowledge of Gospel truths, and was still pursuing and following on to know more of them, and was exhorted to continue in them, knowing of whom he had learned them. All this is said by way of encouragement to him to do as the apostle directs.
(k) Allegor. l. 2. p. 90, 92.
Robert Jamieson, A. R. Fausset and David Brown
If thou put . . . in remembrance--rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.
these things--namely, the truths stated in Ti1 4:4-5, in opposition to the errors foretold, Ti1 4:1-3.
minister--"servant."
nourished up--The Greek is present, not past: "continually being nourished in" (Ti2 1:5; Ti2 3:14-15).
the words of faith--rather, "the words of the faith" (compare Ti1 4:12).
good doctrine--"the good teaching." Explanatory of "the faith," in opposition to the "teachings of demons" (English Version, "doctrines of devils," Ti1 4:1) which Timothy was to counteract. Compare "sound doctrine" (Ti1 1:10; Ti1 6:3; Tit 1:9; Tit 2:1).
whereunto thou hast attained--"the course of which thou hast followed"; hast followed along by tracing its course and accompanying it [ALFORD]. Thou hast begun to follow up [BENGEL]. The same Greek occurs, "thou hast fully known" (Ti2 3:10), "having had perfect understanding" (Lk 1:3). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.
4:74:7: Այլ ՚ի պիղծ բանից՝ եւ յառասպելա՛ց պառաւանց հրաժարեսջի՛ր։ Բայց կրթեա՛ զանձն քո յաստուածպաշտութի՛ւն.
7 բայց պիղծ խօսքերից եւ պառաւական առասպելներից հրաժարուի՛ր. եւ դու քեզ մարզի՛ր աստուածապաշտութեամբ,
7 Բայց պիղծ ու պառաւական առասպելներէն ե՛տ կեցիր եւ քու անձդ աստուածպաշտութեան վարժեցուր.
Այլ ի պիղծ բանից եւ յառասպելաց պառաւանց հրաժարեսջիր, բայց կրթեա զանձն քո յաստուածպաշտութիւն:

4:7: Այլ ՚ի պիղծ բանից՝ եւ յառասպելա՛ց պառաւանց հրաժարեսջի՛ր։ Բայց կրթեա՛ զանձն քո յաստուածպաշտութի՛ւն.
7 բայց պիղծ խօսքերից եւ պառաւական առասպելներից հրաժարուի՛ր. եւ դու քեզ մարզի՛ր աստուածապաշտութեամբ,
7 Բայց պիղծ ու պառաւական առասպելներէն ե՛տ կեցիր եւ քու անձդ աստուածպաշտութեան վարժեցուր.
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Негодных же и бабьих басен отвращайся, а упражняй себя в благочестии,
4:7  τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν·
4:7. τοὺς (to-the-ones) δὲ (moreover) βεβήλους ( to-mantle-stepped ) καὶ (and) γραώδεις ( to-hideous-seen ) μύθους (to-relatings) παραιτοῦ . ( thou-should-appeal-beside-unto ) γύμναζε (Thou-should-strip-to) δὲ (moreover) σεαυτὸν (to-thyself) πρὸς (toward) εὐσέβειαν: (to-a-goodly-revering-of)
4:7. ineptas autem et aniles fabulas devita exerce te ipsum ad pietatemBut avoid foolish and old wives fables: and exercise thyself unto godliness.
7. but refuse profane and old wives’ fables. And exercise thyself unto godliness:
4:7. But refuse profane and old wives’ fables, and exercise thyself [rather] unto godliness.
4:7. But avoid the silly fables of old women. And exercise yourself so as to advance in piety.
But refuse profane and old wives' fables, and exercise thyself [rather] unto godliness:

7: Негодных же и бабьих басен отвращайся, а упражняй себя в благочестии,
4:7  τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν·
4:7. ineptas autem et aniles fabulas devita exerce te ipsum ad pietatem
But avoid foolish and old wives fables: and exercise thyself unto godliness.
4:7. But refuse profane and old wives’ fables, and exercise thyself [rather] unto godliness.
4:7. But avoid the silly fables of old women. And exercise yourself so as to advance in piety.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:7: But refuse profane and old wives' fables - This seems to refer particularly to the Jews, whose Talmudical writings are stuffed with the most ridiculous and profane fables that ever disgraced the human intellect. It may with equal propriety be applied to the legends of the Romish Church. Let any man read the Aurea Legenda, and he will find of profane and old wives' fables what may stand, with considerable propriety, column for column with the Talmud. See Joseline's Life of St. Patrick for miracles, without rhyme or reason, abundantly more numerous and more stupendous than all the necessary ones wrought by Jesus Christ and his apostles. This is enough to persuade a man that the Spirit of God had these very corruptions and this corrupt Church particularly in view.
Exercise thyself rather unto godliness - To understand this expression it is necessary to know that the apostle alludes here to the gymnastic exercises among the Greeks, which were intended as a preparation for, their contests at the public games. They did this in order to obtain a corruptible or fading crown, i. e, a chaplet of leaves, which was the reward of those who conquered in those games; Timothy was to exercise himself unto godliness, that he might be prepared for the kingdom of heaven, and there receive a crown that fadeth not away. See the notes on Co1 9:24, etc.
Albert Barnes: Notes on the Bible - 1834
4:7: But refuse - That is, refuse to pay attention to them, or reject them. Do not consider them of sufficient importance to occupy your time.
Profane - The word here used does not mean that the fables here referred to were blasphemous or impious in their character, but that they had not the character of true religion; Ti2 2:16. And old wives' - Old women's stories; or such as old women held to be important. The word is used here, as it is often with us, in the sense of silly.
Fables - Fictions, or stories that were not founded on fact. The pagan religion abounded with fictions of this kind, and the Jewish teachers were also remarkable for the number of such fables which they had introduced into their system. It is probable that the apostle referred here particularly to the Jewish fables, and the counsel which he gives to Timothy is, to have nothing to do with them.
And exercise thyself rather unto godliness - Rather than attempt to understand those fables. Do not occupy your time and attention with them, but rather cultivate piety, and seek to become more holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: refuse: Ti1 1:4, Ti1 6:20; Ti2 2:16, Ti2 2:23, Ti2 4:4; Tit 1:14, Tit 3:9
exercise: Ti1 1:4, Ti1 2:10, Ti1 3:16, Ti1 6:11; Act 24:16; Ti2 3:12; Tit 2:12; Heb 5:14; Pe2 1:5-8
Geneva 1599
(10) But refuse profane and old wives' fables, (11) and exercise thyself [rather] unto (g) godliness.
(10) He contrasts again true doctrine not only with the false and apostate doctrine, but also with all vain and curious wiles.
(11) It is not only necessary that the minister of the word be sound in doctrine, but also that his life is godly and religious.
(g) In the true serving of God.
John Gill
But refuse profane and old wives' fables,.... Either Jewish ones, the traditions of the elders; or those of the Gnostics, concerning God, angels, and the creation of the world; or those doctrines of demons, and which forbad marriage, and commanded abstinence from meats before mentioned; which are called profane, because impious and ungodly, and old wives' fables, because foolish and impertinent; and which were to be rejected with abhorrence and contempt, in comparison of the words of faith and good doctrine.
And exercise thyself rather unto godliness; either to the doctrines which are according to godliness, and tend to godly edification, which the above fables did not, study these, meditate on them, digest them, and deliver them to others; or to a godly life and conversation, exercise thyself, to have a conscience void of offence to God and men; or to internal religion, inward godliness, the exercise of the graces of faith, hope, love, fear, reverence, humility, &c. or rather to the spiritual worship of God, according to his will, not in a formal, cold, and customary way, but with the heart, in truth and sincerity, in faith, and with fervency and purity.
John Wesley
Like those who were to contend in the Grecian games, exercise thyself unto godliness - Train thyself up in holiness of heart and life, with the utmost labour, vigour, and diligence.
Robert Jamieson, A. R. Fausset and David Brown
refuse--reject, avoid, have nothing to do with (Ti2 2:23; Tit 3:10).
old wives' fables--anile myths (Ti1 1:4, Ti1 1:9; Tit 1:14). They are "profane," because leading away from "godliness" or "piety" (Ti1 1:4-7; Ti1 6:20; Ti2 2:16; Tit 1:1-2).
exercise thyself--literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (Ti1 4:3, Ti1 4:8; compare Ti2 2:22-23; Heb 5:14; Heb 12:11), but with a view to godliness or "piety" (Ti1 6:11-12).
4:84:8: զի մարմնոյ կրթութիւն առ սակա՛ւ ինչ օգտակա՛ր է. իսկ աստուածպաշտութիւն առ ամենայն ինչ օգտակա՛ր է, եւ զաւետի՛ս կեանց ունի՝ զարդի՛ս եւ զհանդերձելոյն[4926]։ [4926] Ոմանք. Առ սակաւիկ ինչ... առ ամենայն ինչ օգուտ է... եւ զհանդերձելոցն։
8 որովհետեւ մարմնի մարզումը քիչ բանի է օգտակար, մինչ աստուածապաշտութիւնը օգտակար է ամէն ինչի. եւ նա ունի կեանքի աւետիսը, ա՛յս կեանքի եւ հանդերձեալի:
8 Վասն զի մարմնին վարժութիւնը քիչ բանի օգտակար է, բայց աստուածպաշտութիւնը ամէն բանի օգտակար է, որ թէ՛ ներկայ եւ թէ՛ ապագայ կեանքին խոստումը ունի։
զի մարմնոյ կրթութիւն առ սակաւ ինչ օգտակար է, իսկ աստուածպաշտութիւն առ ամենայն ինչ օգտակար է, եւ զաւետիս կեանց ունի զարդիս եւ զհանդերձելոցն:

4:8: զի մարմնոյ կրթութիւն առ սակա՛ւ ինչ օգտակա՛ր է. իսկ աստուածպաշտութիւն առ ամենայն ինչ օգտակա՛ր է, եւ զաւետի՛ս կեանց ունի՝ զարդի՛ս եւ զհանդերձելոյն[4926]։
[4926] Ոմանք. Առ սակաւիկ ինչ... առ ամենայն ինչ օգուտ է... եւ զհանդերձելոցն։
8 որովհետեւ մարմնի մարզումը քիչ բանի է օգտակար, մինչ աստուածապաշտութիւնը օգտակար է ամէն ինչի. եւ նա ունի կեանքի աւետիսը, ա՛յս կեանքի եւ հանդերձեալի:
8 Վասն զի մարմնին վարժութիւնը քիչ բանի օգտակար է, բայց աստուածպաշտութիւնը ամէն բանի օգտակար է, որ թէ՛ ներկայ եւ թէ՛ ապագայ կեանքին խոստումը ունի։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: ибо телесное упражнение мало полезно, а благочестие на все полезно, имея обетование жизни настоящей и будущей.
4:8  ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης.
4:8. ἡ (the-one) γὰρ (therefore) σωματικὴ (body-belonged-of) γυμνασία (a-stripping-unto) πρὸς (toward) ὀλίγον (to-little) ἐστὶν (it-be) ὠφέλιμος, (benefit-belonged-to,"ἡ (the-one) δὲ (moreover) εὐσέβεια (a-goodly-revering-of) πρὸς (toward) πάντα ( to-all ) ὠφέλιμός (benefit-belonged-to) ἐστιν, (it-be,"ἐπαγγελίαν (to-a-messaging-upon-unto) ἔχουσα (holding) ζωῆς (of-a-lifing) τῆς (of-the-one) νῦν (now) καὶ (and) τῆς (of-the-one) μελλούσης. (of-impending)
4:8. nam corporalis exercitatio ad modicum utilis est pietas autem ad omnia utilis est promissionem habens vitae quae nunc est et futuraeFor bodily exercise is profitable to little: but godliness is profitable to all things, having promise of the life that now is and of that which is to come.
8. for bodily exercise is profitable for a little; but godliness is profitable for all things, having promise of the life which now is, and of that which is to come.
4:8. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
4:8. For the exercise of the body is somewhat useful. But piety is useful in all things, holding the promise of life, in the present and in the future.
For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come:

8: ибо телесное упражнение мало полезно, а благочестие на все полезно, имея обетование жизни настоящей и будущей.
4:8  ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης.
4:8. nam corporalis exercitatio ad modicum utilis est pietas autem ad omnia utilis est promissionem habens vitae quae nunc est et futurae
For bodily exercise is profitable to little: but godliness is profitable to all things, having promise of the life that now is and of that which is to come.
4:8. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
4:8. For the exercise of the body is somewhat useful. But piety is useful in all things, holding the promise of life, in the present and in the future.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: For bodily exercise profiteth little - Προς ολιγον εστιν ωφελιμος. Those gymnastic exercises, so highly esteemed among the Greeks, are but little worth; they are but of short duration; they refer only to this life, and to the applause of men: but godliness has the promise of this life, and the life to come; it is profitable for all things; and for both time and eternity.
But godliness is profitable unto all things - By godliness we are to understand every thing that the Christian religion either promises or prescribes: the life of God in the soul of man; and the glory of God as the object and end of that life. To receive the first, a man must renounce his sins, deny himself, take up his cross, and follow his Lord through evil and through good report. To obtain the latter, a man must labor to enter into that rest which remains for the people of God.
Having promise, of the life that now is - The man that fears, loves, and serves God, has God's blessing all through life. His religion saves him from all those excesses, both in action and passion, which sap the foundations of life, and render existence itself often a burden. The peace and love of God in the heart produces a serenity and calm which cause the lamp of life to burn clear, strong, and permanent. Evil and disorderly passions obscure and stifle the vital spark. Every truly religious man extracts the uttermost good out of life itself, and through the Divine blessing gets the uttermost good that is in life; and, what is better than all, acquires a full preparation here below for an eternal life of glory above. Thus godliness has the promise of, and secures the blessings of, both worlds.
Albert Barnes: Notes on the Bible - 1834
4:8: For bodily exercise profiteth little - Margin, "for a little time." The Greek will admit of either interpretation, and what is here affirmed is true in either sense. The bodily exercise to which the apostle refers is of little advantage compared with that piety which he recommended Timothy to cultivate, and whatever advantage could be derived from it, would be but of short duration. "Bodily exercise" here refers, doubtless, to the mortifications of the body by abstinence and penance which the ancient devotees, and particularly the Essenes, made so important as a part of their religion. The apostle does not mean to say that bodily exercise is in itself improper, or that no advantage can be derived from it in the preservation of health, but he refers to it solely as a means of religion; as supposed to promote holiness of heart and of life. By these bodily austerities it was supposed that the corrupt passions would be subdued, the wanderings of an unholy fancy lettered down, and the soul brought into conformity to God. In opposition to this supposition, the apostle has here stated a great principle which experience has shown to be universally correct, that such austerities do little to promote holiness, but much to promote superstition. There must be a deeper work on the soul than any which can be accomplished by the mere mortification of the body; see the notes on Col 2:23, and compare Co1 9:25-27.
But godliness - Piety or religion.
Is profitable unto all things - In every respect. There is not an interest of man, in reference to this life, or to the life to come, which it would not promote. It is favorable to health of body, by promoting temperance, industry, and frugality; to clearness and vigor of intellect, by giving just views of truth, and of the relative value of objects; to peace of conscience, by leading to the faithful performance of duty; to prosperity in business, by making a man sober, honest, prudent, and industrious; to a good name, by leading a man to pursue such a course of life as shall deserve it; and to comfort in trial, calmness in death, and immortal peace beyond the grave. Religion injures no one. It does not destroy health; it does not enfeeble the intellect; it does not disturb the conscience; it does not pander to raging and consuming passions; it does not diminish the honor of a good name; it furnishes no subject of bitter reflection on a bed of death.
It makes no one the poorer; it prompts to no crime; it engenders no disease. If a man should do that which would most certainly make him happy, he would be decidedly and conscientiously religious; and though piety promises no earthly possessions directly as its reward, and secures no immunity from sickness, bereavement, and death, yet there is nothing which so certainly secures a steady growth of prosperity in a community as the virtues which it engenders and sustains, and there is nothing else that will certainly meet the ills to which man is subject. I have no doubt that it is the real conviction of every man, that if he ever becomes certainly "happy," he will be a Christian; and I presume that it is the honest belief of every one that the true and consistent Christian is the most happy of people. And yet, with this conviction, people seek everything else rather than religion, and in the pursuit of baubles, which they know cannot confer happiness, they defer religion - the only certain source of happiness at any time - to the last period of life, or reject it altogether.
Having promise of the life that now is - That is, it furnishes the promise of whatever is really necessary for us in this life. The promises of the Scriptures on this subject are abundant, and there is probably not a lack of our nature for which there might not be found a specific promise in the Bible; compare Psa 23:1; Psa 84:11; Phi 4:19. Religion promises us needful food and raiment, Mat 6:25-33; Isa 33:16; comfort in affliction, Deu 33:27; Job 5:19; Psa 46:1-11; Heb 13:5; support in old age and death, Isa 46:4; Psa 23:4; compare Isa 43:2; and a good reputation, an honored name when we are dead; Psa 37:1-6. There is nothing which man really "needs" in this life, which is not promised by religion; and if the inquiry were made, it would be surprising to many, even with our imperfect religion, how literally these promises are fulfilled. David, near the close of a long life, was able to bear this remarkable testimony on this subject: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread;" Psa 37:25. And now, of the beggars that come to our doors, to how few of them can we give a cup of cold water, feeling that we are giving it to a disciple! How rare is it that a true Christian becomes a beggar! Of the inmates of our alms-houses, how very few give any evidence that they have religion! They have been brought there by vice, not by religion. True piety sends none to the alms-house; it would have saved the great mass of those who are there from ever needing the charity of their fellow-men.
And of that which is to come - Eternal life. And it is the only thing that "promises" such a life. Infidelity makes no "promise" of future happiness. Its business is to take away all the comforts which religion gives, and to leave people to go to a dark eternity with no promise or hope of eternal joy. Vice "promises" pleasures in the present life, but only to disappoint its votaries here; it makes no promise of happiness in the future world. There is nothing that furnishes any certain "promises" of happiness hereafter, in this world or the next, but religion. God makes no promise of such happiness to beauty, birth, or blood; to the possession of honors or wealth; to great attainments in science and learning, or to the graces of external accomplishment. All these, whatever flattering hopes of happiness they may hold out here, have no assurance of future eternal bliss. It is not by such things that God graduates the rewards of heaven, and it is only "piety" or "true religion" that furnishes any assurance of happiness in the world to come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: bodily: Sa1 15:22; Psa 50:7-15; Isa 1:11-16, Isa 58:3-5; Jer 6:20; Amo 5:21-24; Co1 8:8; Col 2:21-23; Heb 13:9
little: or, for a little time, Heb 9:9, Heb 9:10
godliness: Ti1 6:6; Job 22:2; Tit 3:8
having: Deu 28:1-14; Job 5:19-26; Psa 37:3, Psa 37:4, Psa 37:16-19, Psa 37:29, Psa 84:11, Psa 91:10-16; Psa 112:1-3, Psa 128:1-6, Psa 145:19; Pro 3:16-18; Ecc 8:12; Isa 3:10, Isa 32:17, Isa 32:18; Isa 33:16, Isa 65:13, Isa 65:14; Mat 5:3-12, Mat 6:33, Mat 19:29; Mar 10:19, Mar 10:20; Luk 12:31; Luk 12:32; Rom 8:28; Co1 3:22; Pe2 1:3, Pe2 1:4; Jo1 2:25; Rev 3:12, Rev 3:21
Geneva 1599
(12) For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
(12) Godliness consists in spiritual exercise, and not in outward strictness of life, which though it is something to be esteemed, if it is used correctly, yet it is in no way comparable with godliness. For it profits not in and of itself, but through the benefit of another; but godliness has the promise both of the present life, and of that which is to come.
John Gill
For bodily exercise profiteth little,.... Meaning not the exercise of the body in the Olympic games, as by running, wrestling, &c. which profited but little, for the obtaining of a corruptible crown at most; though since a word is used here, and in the preceding verse, borrowed from thence, there may be an allusion to it: much less exercise of the body for health or recreation, as riding, walking, playing at any innocent diversion; which profits but for a little time, as the Syriac and Arabic versions read; and the latter renders the phrase "bodily recreation": nor is the exercise of the body in the proper employment of trade and business, to which a man is called, and which profits for the support of life for a little while, intended; nor any methods made use of for the mortification of the body, and the keeping of it under, as watchings, fastings, lying on the ground, scourging, &c. but rather mere formal external worship, as opposed to godliness, or spiritual worship. There ought to be an exercise of the body, or a presenting of that in religious worship before God; there should be an outward attendance on the word and ordinances; but then, without internal godliness, this will be of little advantage: it is indeed showing an outward regard to public worship, and may be a means of keeping persons out of bad company, and from doing evil things; but if this is trusted to, and depended on, it will be of no avail to everlasting life; see Lk 13:26
but godliness is profitable unto all things; to the health of the body, and the welfare of the soul; to the things of this life, and of that which is to come; to themselves and others, though not to God, or in a way of merit:
having promise of the life that now is; of the continuance of it, of length of days, of living long in the earth, and of enjoying all necessary temporal good things, the mercies of life; for God has promised to his spiritual worshippers, to them that fear him, and walk uprightly, that their days shall be prolonged, that they shall want no good thing, nor will he withhold any from them that is for their good, that is proper and convenient for them:
and of that which is to come; even of eternal life; not that eternal life is received or procured hereby; for it is the free gift of God, and is not by any works of men, for otherwise it would not be by promise; for its being by promise shows it to be of grace: there is nothing more or less in it than this, that God promises glory to his own grace; for internal godliness, which animates and maintains spiritual worship, is of God, is of his own grace, and every part of it is a free gift of his, as faith, hope, love, fear, &c.
John Wesley
Bodily exercise profiteth a little - Increases the health and strength of the body.
Robert Jamieson, A. R. Fausset and David Brown
profiteth little--Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstinence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat, Acts 13:3; 1Cor 7:5, 1Cor 7:7; 1Cor 9:26-27 (though in its degenerate form, asceticism, dwelling solely on what is outward, Ti1 4:3, is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare Ti1 5:23). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal [ALFORD]. "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even though he be without those helps which, 'to a small extent,' bodily exercise furnishes" [CALVIN]. "Piety," which is the end for which thou art to "exercise thyself" (Ti1 4:7), is the essential thing: the means are secondary.
having promise, &c.--Translate as Greek, "Having promise of life, that which now is, and that which is to come." "Life" in its truest and best sense now and hereafter (Ti2 1:1). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter (Mt 6:33; Mk 10:29-30). "Now in this time" (Ps 84:11; Ps 112:1-10; Rom 8:28; 1Cor 3:21-22, "all things are yours . . . the world, life . . . things present, things to come"). Christianity, which seems to aim only at our happiness hereafter, effectually promotes it here (Ti1 6:6; 2Pet 1:3). Compare Solomon's prayer and the answer (3Kings 3:7-13).
4:94:9: Հաւատարի՛մ է բանս՝ եւ ամենայն ընդունելութեան արժանի է[4927]։ [4927] Առ Ոսկանայ պակասի. Արժանի է։
9 Ճիշտ է այս խօսքը եւ արժանի է ամենայն ընդունելութեան,
9 Այս խօսքը հաւատարիմ է եւ բոլորովին ընդունուելու արժանի։
Հաւատարիմ է բանս եւ ամենայն ընդունելութեան արժանի է:

4:9: Հաւատարի՛մ է բանս՝ եւ ամենայն ընդունելութեան արժանի է[4927]։
[4927] Առ Ոսկանայ պակասի. Արժանի է։
9 Ճիշտ է այս խօսքը եւ արժանի է ամենայն ընդունելութեան,
9 Այս խօսքը հաւատարիմ է եւ բոլորովին ընդունուելու արժանի։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Слово сие верно и всякого принятия достойно.
4:9  πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος·
4:9. πιστὸς (Trusted) ὁ (the-one) λόγος (a-forthee) καὶ (and) πάσης (of-all) ἀποδοχῆς (of-a-receiving-off) ἄξιος, (deem-belonged,"
4:9. fidelis sermo et omni acceptione dignusA faithful saying and worthy of all acceptation.
9. Faithful is the saying, and worthy of all acceptation.
4:9. This [is] a faithful saying and worthy of all acceptation.
4:9. This is a faithful saying and worthy of full acceptance.
This [is] a faithful saying and worthy of all acceptation:

9: Слово сие верно и всякого принятия достойно.
4:9  πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος·
4:9. fidelis sermo et omni acceptione dignus
A faithful saying and worthy of all acceptation.
9. Faithful is the saying, and worthy of all acceptation.
4:9. This [is] a faithful saying and worthy of all acceptation.
4:9. This is a faithful saying and worthy of full acceptance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Но в чем состоит истинное благочестие? Апостол отвечает на это словами христианского песнопения (гимна), которое употреблялось, очевидно, в его время при богослужении. Благочестивый человек, во-первых, несет тяжелые труды (kopiwmen), т. е. не избегает всех трудностей жизни, а во-вторых, идет даже из-за Христа на лишение своей чести, на позор. Конечно, это относится прежде всего к христианским проповедникам и, в частности, к Тимофею (ср. 1: Сол. V:12). При этом апостол указывает и на побуждение к такому образу действий: проповедники надеются на Бога живого, Который в силах их подкрепить в страданиях (в противоположность бессильным мертвым языческим богам). Называя Бога при этом "Спасителем всех человеков", апостол тем самым дает понять, что христиане, конечно, более других людей заслуживают получения помощи от Бога.
Adam Clarke: Commentary on the Bible - 1831
4:9: This is a faithful saying - The truth of this doctrine none need doubt; and every man has it in his power to put this to the proof. See on Ti1 1:15 (note).
Albert Barnes: Notes on the Bible - 1834
4:9: This is a faithful saying - see the notes on Ti1 1:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: Ti1 1:15
Geneva 1599
(13) This [is] a faithful saying and worthy of all acceptation.
(13) He goes a little from his matter, and shows that those who give themselves to godliness, even though they are afflicted and reproached, are nonetheless not to be considered miserable as other men are, because they are not afflicted for that reason that other men are, and the end of them both is far different one from the other. For how can God forsake his own, who is bountiful even towards his enemies? And he wishes that this doctrine is well learned by them.
John Gill
This is a faithful saying,.... A true one, and to be believed, that godliness has such promises annexed to it; see 1Pet 3:10.
and worthy of all acceptation; by all godly persons, to encourage them to the exercise of godliness.
Robert Jamieson, A. R. Fausset and David Brown
(Ti1 1:15). This verse (Greek), "faithful is the saying, " &c. confirms the assertion as to the "promise" attached to "godliness," Ti1 4:8, and forms a prefatory introduction to Ti1 4:10, which is joined to Ti1 4:9 by "For." So Ti2 2:11. Godly men seem to suffer loss as to this life: Paul hereby refutes the notion [BENGEL]. "God is the Saviour specially of those that believe" (Ti1 4:10), both as to "the life that now is," and also as to "the life which is to come" (Ti1 4:8).
4:104:10: Զի ՚ի սո՛յն իսկ վաստակիմք՝ եւ նախատինս յանձն առնումք. զի յուսացեա՛լ եմք յԱստուած կենդանի, որ է Փրկիչ ամենայն մարդկան, մանաւանդ հաւատացելոց[4928]։[4928] Բազումք. Վաստակեմք, եւ նա՛՛։
10 որովհետեւ այս բանի համար իսկ տքնում ենք եւ նախատինքներ կրում[13]. քանի որ մեր յոյսը դրել ենք կենդանի Աստծու վրայ, որ Փրկիչն է բոլոր մարդկանց, մանաւանդ՝ հաւատացեալների:[13] 13. Յուն. լաւ բն. ունեն... տքնում ենք եւ մարտնչում:
10 Վասն զի բո՛ւն ասոր համար կ’աշխատինք ու նախատինք կը կրենք, քանզի կենդանի Աստուծոյ յուսացեր ենք, որ բոլոր մարդոց Փրկիչն է, մանաւանդ հաւատացեալներուն։
Զի ի սոյն իսկ վաստակեմք եւ նախատինս յանձն առնումք, զի յուսացեալ եմք յԱստուած կենդանի, որ է Փրկիչ ամենայն մարդկան, մանաւանդ հաւատացելոց:

4:10: Զի ՚ի սո՛յն իսկ վաստակիմք՝ եւ նախատինս յանձն առնումք. զի յուսացեա՛լ եմք յԱստուած կենդանի, որ է Փրկիչ ամենայն մարդկան, մանաւանդ հաւատացելոց[4928]։
[4928] Բազումք. Վաստակեմք, եւ նա՛՛։
10 որովհետեւ այս բանի համար իսկ տքնում ենք եւ նախատինքներ կրում[13]. քանի որ մեր յոյսը դրել ենք կենդանի Աստծու վրայ, որ Փրկիչն է բոլոր մարդկանց, մանաւանդ՝ հաւատացեալների:
[13] 13. Յուն. լաւ բն. ունեն... տքնում ենք եւ մարտնչում:
10 Վասն զի բո՛ւն ասոր համար կ’աշխատինք ու նախատինք կը կրենք, քանզի կենդանի Աստուծոյ յուսացեր ենք, որ բոլոր մարդոց Փրկիչն է, մանաւանդ հաւատացեալներուն։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Ибо мы для того и трудимся и поношения терпим, что уповаем на Бога живаго, Который есть Спаситель всех человеков, а наипаче верных.
4:10  εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῶ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν.
4:10. εἰς (into) τοῦτο (to-the-one-this) γὰρ (therefore) κοπιῶμεν (we-fell-belong-unto) καὶ (and) ἀγωνιζόμεθα , ( we-struggle-to ,"ὅτι (to-which-a-one) ἠλπίκαμεν (we-had-come-to-expect-to) ἐπὶ (upon) θεῷ (unto-a-Deity) ζῶντι, (unto-lifing-unto,"ὅς (which) ἐστιν (it-be) σωτὴρ (a-savior) πάντων ( of-all ) ἀνθρώπων, (of-mankinds) μάλιστα (most-such) πιστῶν . ( of-trusted )
4:10. in hoc enim laboramus et maledicimur quia speravimus in Deum vivum qui est salvator omnium hominum maxime fideliumFor therefore we labour and are reviled, because we hope in the living God, who is the Saviour of all men, especially of the faithful.
10. For to this end we labour and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe.
4:10. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.
4:10. For this reason we labor and are maligned: because we hope in the living God, who is the Savior of all men, most especially of the faithful.
For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe:

10: Ибо мы для того и трудимся и поношения терпим, что уповаем на Бога живаго, Который есть Спаситель всех человеков, а наипаче верных.
4:10  εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῶ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν.
4:10. in hoc enim laboramus et maledicimur quia speravimus in Deum vivum qui est salvator omnium hominum maxime fidelium
For therefore we labour and are reviled, because we hope in the living God, who is the Saviour of all men, especially of the faithful.
4:10. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.
4:10. For this reason we labor and are maligned: because we hope in the living God, who is the Savior of all men, most especially of the faithful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:10: For therefore we both labor - This verse was necessary to explain what he had before said; and here he shows that his meaning was not that the followers of God should enjoy worldly prosperity and exemption from natural evils; for, said he, it is because we exercise ourselves to godliness that we have both labor and reproach, and we have these because we trust In the living God: but still we have mental happiness, and all that is necessary for our passage through life; for in the midst of persecutions and afflictions we have the peace of God that passeth knowledge, and have all our crosses and sufferings so sanctified to us that we consider them in the number of our blessings.
Who is the Savior of all men - Who has provided salvation for the whole human race, and has freely offered it to them in his word and by his Spirit.
Specially of those that believe - What God intends for All, he actually gives to them that believe in Christ, who died for the sins of the world, and tasted death for every man. As all have been purchased by his blood so all may believe; and consequently all may be saved. Those that perish, perish through their own fault.
Albert Barnes: Notes on the Bible - 1834
4:10: For therefore we both labour and suffer reproach - In making this truth known, that all might be saved, or that salvation was offered to all. The "labor" was chiefly experienced in carrying this intelligence abroad among the Gentiles; the "reproach" arose chiefly from the Jews for doing it.
Because we trust in the living God - This does not mean, as our translation would seem to imply, that he labored and suffered "because" he confided in God, or that this was the "reason" of his sufferings, but rather that this trust in the living God was his "support" in these labors and trials. "We labor and suffer reproach, for we have hope in God. Through him we look for salvation. We believe that he has made this known to people, and believing this, we labor earnestly to make it known, even though it be attended with reproaches." The sentiment is, that the belief that God has Rev_ealed a plan of salvation for all people, and invites all people to be saved, will make his friends willing to "labor" to make this known, though it be attended with reproaches.
Who is the Saviour of all men - This must be understood as denoting that he is the Saviour of all people in some sense which differs from what is immediately affirmed - "especially of those that believe." There is something pertaining to "them" in regard to salvation which does not pertain to "all men." It cannot mean that he brings all people to heaven, "especially" those who believe - for this would be nonsense. And if he brings all people actually to heaven, how can it be "especially" true that he does this in regard to those who believe? Does it mean that he saves others "without" believing? But this would be contrary to the uniform doctrine of the Scriptures; see Mar 16:16. When, therefore, it is said that he "is the Saviour of 'all' people, 'especially' of those who believe," it must mean that there is a sense in which it is true that he may be called the Saviour of all people, while, at the same time, it is "actually" true that those only are saved who believe. This may be true in two respects:
(1) As he is the "Preserver" of people Job 7:20, for in this sense he may be said to "save" them from famine, and war, and peril - keeping them from day to day; compare Psa 107:28;
(2) as he has "provided" salvation for all people. He is thus their Saviour - and may be called the common Saviour of all; that is, he has confined the offer of salvation to no one class of people; he has not limited the atonement to one division of the human race; and he actually saves all who are willing to be saved by him.
(See supplementary note on Co2 5:21. This passage however is not regarded a proof text now on the extent of the atonement, as the fair rendering of σωτήρ sō tē r is "Preserver." Dr. Wardlaw has accordingly excluded it in his recent work.)
Specially of those that believe - This is evidently designed to limit the pRev_ious remark. If it had been left there, it might have been inferred that he would "actually save" all people. But the apostle held no such doctrine, and he here teaches that salvation is "actually" limited to those who believe. This is the speciality or the uniqueness in the salvation of those who actually reach heaven, that they are "believers;" see the notes on Mar 16:16. All people, therefore, do not enter heaven, unless all people have faith. But is this so? What evidence is there that the great mass of mankind die believing on the Son of God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: therefore: Co1 4:9-13; Co2 4:8-10, Co2 6:3-10, Co2 11:23-27; Ti2 2:9, Ti2 2:10, Ti2 3:10-12; Heb 11:26, Heb 13:13; Pe1 4:14, Pe1 4:15
because: Ti1 6:17; Psa 37:40, Psa 52:8, Psa 84:12, Psa 118:8; Isa 12:2, Isa 50:10; Jer 17:7; Dan 3:28; Nah 1:7; Mat 27:43; Rom 15:12, Rom 15:13; Pe1 1:21
the living: Ti1 3:15
the saviour: Ti1 2:4, Ti1 2:6; Psa 36:6, Psa 107:2, Psa 6-43; Isa 45:21, Isa 45:22; Joh 1:29, Joh 3:15-17; Jo1 2:2, Jo1 4:14
specially: Joh 5:24; Jo1 5:10-13
John Gill
For therefore we both labour,.... Not in the word and doctrine, though they did; nor in the exercise of internal godliness, though there is a work in faith, and a labour in love; nor with their own hands, at their trades and business, to support themselves, and others; but by enduring hardships and afflictions, as stripes, imprisonment, weariness, pain, watchings, fastings, hunger, thirst, cold, and nakedness; see 2Cor 11:23.
And suffer reproach; with patience and cheerfulness. The Alexandrian copy, and another manuscript, read, "we strive"; or contend even to an agony, combating with sin, Satan, and the world, with profane men, and with false teachers; and to all this they were animated by the promises made to godliness; and therefore they showed it by their practices, or rather by their sufferings, that they believed it to be a true and faithful saying; and which is further conferred by what follows:
because we trust in the living God; for the accomplishment of the said promises, who has power, and therefore can, and is faithful, and therefore will, make good what he has promised; and since it is life he has promised, faith is the more encouraged to trust in him, since he is the living God, in opposition to, and distinction from, lifeless idols; he has life in himself, essentially, originally, and independently, and is the author and giver of life, natural, spiritual, and eternal, unto others. Wherefore there is good reason to trust in him for the fulfilling of the promises of the present and future life, made unto godliness.
Who is the Saviour of all men; in a providential way, giving them being and breath, upholding them in their beings, preserving their lives, and indulging them with the blessings and mercies of life; for that he is the Saviour of all men, with a spiritual and everlasting salvation, is not true in fact.
Specially of those that believe; whom though he saves with an eternal salvation; yet not of this, but of a temporal salvation, are the words to be understood: or as there is a general providence, which attends all mankind, there is a special one which relates to the elect of God; these are regarded in Providence, and are particularly saved and preserved before conversion, in order to be called; and after conversion, after they are brought to believe in Christ, they are preserved from many enemies, and are delivered out of many afflictions and temptations; and are the peculiar care and darlings of providence, being to God as the apple of his eye: and there is a great deal of reason to believe this, for if he is the Saviour of all men, then much more of them who are of more worth, value, and esteem with him, than all the world beside; and if they are saved by him with the greater salvation, then much more with the less; and if he the common Saviour of all men, and especially of saints, whom he saves both ways, then there is great reason to trust in him for the fulfilment of the promises of life, temporal and eternal, made to godliness, and godly persons. This epithet of God seems to be taken out of Ps 17:7 where he is called , "the Saviour of them that trust", or believe.
John Wesley
Therefore - Animated by this promise. We both labour and suffer reproach - We regard neither pleasure, ease, nor honour. Because we trust - For this very thing the world will hate us. In the living God - Who will give us the life he has promised. Who is the Saviour of all men - Preserving them in this life, and willing to save them eternally. But especially - In a more eminent manner. Of them that believe - And so are saved everlastingly.
Robert Jamieson, A. R. Fausset and David Brown
therefore--Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, Ti1 4:8) God."
Saviour--even in this life (Ti1 4:8).
specially of those that believe--Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (Mk 10:30, "a hundred fold now in this time . . . with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (Ti1 2:4, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially (Ti1 1:15); of believers alone effectually.
4:114:11: Պատուէ՛ր տաջիր զայդ՝ եւ ուսուցանիջի՛ր.
11 Պատուիրի՛ր այդ եւ ուսուցանի՛ր.
11 Այս բաները պատուիրէ՛ ու սորվեցո՛ւր։
Պատուէր տաջիր զայդ եւ ուսուցանիջիր:

4:11: Պատուէ՛ր տաջիր զայդ՝ եւ ուսուցանիջի՛ր.
11 Պատուիրի՛ր այդ եւ ուսուցանի՛ր.
11 Այս բաները պատուիրէ՛ ու սորվեցո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Проповедуй сие и учи.
4:11  παράγγελλε ταῦτα καὶ δίδασκε.
4:11. Παράγγελλε (Thou-should-message-beside) ταῦτα (to-the-ones-these) καὶ (and) δίδασκε. (thou-should-teach)
4:11. praecipe haec et doceThese things command and teach:
11. These things command and teach.
4:11. These things command and teach.
4:11. Instruct and teach these things.
These things command and teach:

11: Проповедуй сие и учи.
4:11  παράγγελλε ταῦτα καὶ δίδασκε.
4:11. praecipe haec et doce
These things command and teach:
4:11. These things command and teach.
4:11. Instruct and teach these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Тимофей должен все, что сказано выше (с 3-й гл. 14-го ст.), возвещать как заповедь (проповедуй - точнее: заповедуй - paraggele), научать этому свою паству.
Adam Clarke: Commentary on the Bible - 1831
4:11: These things command and teach - Let it be the sum and substance of thy preaching, that true religion is profitable for both worlds; that vice destroys both body and soul; that Christ tasted death for every man; and that he saves to the uttermost all them that believe in his name.
Albert Barnes: Notes on the Bible - 1834
4:11: These things command and teach - As important doctrines, and as embracing the sum of the Christian system. It follows from this, that a minister of the gospel is solemnly bound to teach that there is a sense in which God is the Saviour of all people. He is just as much bound to teach this, as he is that only those will be saved who believe. It is a glorious truth - and it is a thing for which a man should unceasingly give thanks to God that he may go and proclaim that He has provided salvation for all, and is willing that all should come and live.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: Ti1 6:2; Ti2 4:2; Tit 2:15, Tit 3:8
John Gill
These things command and teach. What are to be commanded, command, and what are to be taught, teach; command to refuse and reject all profane and fabulous doctrines, and exhort to the exercise of true godliness, and teach the profitableness of that, and declare the promises made unto it, and assert the truth and acceptableness of them; command, order, and encourage believers to labour and suffer reproach for the sake of Christ, and his Gospel, in hope of enjoying the said promises, and teach them to trust in the God of their lives, and the Saviour of all men; and whereas to this authoritative way of teaching, Timothy's youth might be objected by himself, and others; it follows,
Robert Jamieson, A. R. Fausset and David Brown
These truths, to the exclusion of those useless and even injurious teachings (Ti1 4:1-8), while weighing well thyself, charge also upon others.
4:124:12: զի մի՛ ոք զքո մանկութիւնդ արհամարհիցէ։ Այլ օրինա՛կ լինիջիր հաւատացելոց, բանի՛ւք, գնացի՛ւք, սիրո՛վ, հաւատո՛վք, սրբութեամբ[4929]. [4929] Օրինակ մի. Մի ոք իցէ որ զքո մանկ՛՛... սիրովք, հաւատով։
12 թող ոչ ոք քո երիտասարդութիւնը չարհամարհի, այլ օրինա՛կ եղիր հաւատացեալներին խօսքով, վարմունքով, սիրով, հաւատով, մաքրութեամբ:
12 Չըլլայ որ մէկը քու երիտասարդութիւնդ անարգէ, հապա դուն օրինակ եղիր հաւատացեալներուն՝ խօսքով, վարմունքով, սիրով, հաւատքով* եւ մաքրութեամբ։
Զի մի՛ ոք զքո մանկութիւնդ արհամարհիցէ. այլ օրինակ լինիջիր հաւատացելոց բանիւք, գնացիւք, սիրով, հաւատովք, սրբութեամբ:

4:12: զի մի՛ ոք զքո մանկութիւնդ արհամարհիցէ։ Այլ օրինա՛կ լինիջիր հաւատացելոց, բանի՛ւք, գնացի՛ւք, սիրո՛վ, հաւատո՛վք, սրբութեամբ[4929].
[4929] Օրինակ մի. Մի ոք իցէ որ զքո մանկ՛՛... սիրովք, հաւատով։
12 թող ոչ ոք քո երիտասարդութիւնը չարհամարհի, այլ օրինա՛կ եղիր հաւատացեալներին խօսքով, վարմունքով, սիրով, հաւատով, մաքրութեամբ:
12 Չըլլայ որ մէկը քու երիտասարդութիւնդ անարգէ, հապա դուն օրինակ եղիր հաւատացեալներուն՝ խօսքով, վարմունքով, սիրով, հաւատքով* եւ մաքրութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: Никто да не пренебрегает юностью твоею; но будь образцом для верных в слове, в житии, в любви, в духе, в вере, в чистоте.
4:12  μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνείᾳ.
4:12. μηδείς (Lest-moreover-one) σου (of-thee) τῆς (of-the-one) νεότητος (of-a-newness) καταφρονείτω, (it-should-center-down-unto,"ἀλλὰ (other) τύπος (an-impression) γίνου ( thou-should-become ) τῶν (of-the-ones) πιστῶν ( of-trusted ) ἐν (in) λόγῳ, (unto-a-forthee,"ἐν (in) ἀναστροφῇ, (unto-a-beturning-up,"ἐν (in) ἀγάπῃ, (unto-an-excessing-off,"ἐν (in) πίστει, (unto-a-trust,"ἐν (in) ἁγνίᾳ. (unto-a-purifying-unto)
4:12. nemo adulescentiam tuam contemnat sed exemplum esto fidelium in verbo in conversatione in caritate in fide in castitateLet no man despise thy youth: but be thou an example of the faithful, in word, in conversation, in charity, in faith, in chastity.
12. Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity.
4:12. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
4:12. Let no one despise your youth, but be an example among the faithful in word, in behavior, in charity, in faith, in chastity.
Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity:

12: Никто да не пренебрегает юностью твоею; но будь образцом для верных в слове, в житии, в любви, в духе, в вере, в чистоте.
4:12  μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνείᾳ.
4:12. nemo adulescentiam tuam contemnat sed exemplum esto fidelium in verbo in conversatione in caritate in fide in castitate
Let no man despise thy youth: but be thou an example of the faithful, in word, in conversation, in charity, in faith, in chastity.
4:12. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
4:12. Let no one despise your youth, but be an example among the faithful in word, in behavior, in charity, in faith, in chastity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Тимофей был сравнительно молодой человек: во время написания послания ему было около 38-ми лет. Поэтому его указаниями некоторые из верующих могли пренебрегать, и Тимофей должен так их предлагать, чтобы никому и в голову не пришло, что их можно не исполнять. А этого достигнуть можно только тогда, когда Тимофей будет образцом для верующих во всей своей жизни, когда он будет проявлять любовь ко всем братьям, веру в Бога, чистоту сердца (выражения "в духе" многие кодексы не имеет).
Adam Clarke: Commentary on the Bible - 1831
4:12: Let no man despise thy youth - Act with all the gravity and decorum which become thy situation in the Church. As thou art in the place of an elder, act as an elder. Boyish playfulness ill becomes a minister of the Gospel, whatever his age may be. Concerning Timothy's age see the conclusion of the preface to this epistle.
Be thou an example of the believers - It is natural for the flock to follow the shepherd; if he go wrong, they will go wrong also.
"Himself a wanderer from the narrow way,
His silly sheep, no wonder if they stray."
Though, according to the just judgement of God, they who die in their sins have their blood on their own head; yet, if they have either gone into sin or continued in it through the watchman's fault, their blood will God require at his hand. How many have endeavored to excuse their transgressions by alleging, in vindication of their conduct, "Our minister does so, and he is more wise and learned than we." What an awful account must such have to give to the Head of the Church when he appears!
In word - Εν λογῳ· In doctrine; teach nothing but the truth of God, because nothing but that will save souls.
In conversation - Εν αναστροφῃ· In the whole of thy conduct in every department which thou fillest in all thy domestic as well as public relations, behave thyself well.
In charity - Εν αγαπῃ· In love to God and man; show that this is the principle and motive of all thy conduct.
In spirit - Εν πνευματι· In the manner and disposition in which thou dost all things. How often is a holy or charitable work done in an unholy, uncharitable, and peevish spirit! To the doer, such work is unfruitful.
These words are wanting in ACDFG, and several others; both the Syriac, Erpen's Arabic, Ethiopic, Armenian, Vulgate, and Itala, and many of the fathers. Griesbach leaves them out of the text. They have in all probability been added by a later hand.
In faith - Εν πιστει· This word πιστις is probably taken here for fidelity, a sense which it often bears in the New Testament. It cannot mean doctrine, for that has been referred to before. Be faithful to thy trust, to thy flock, to thy domestics, to the public, to thy God. Fidelity consists in honestly keeping, preserving, and delivering up when required, whatever is intrusted to our care; as also in improving whatever is delivered in trust for that purpose. Lose nothing that God gives, and improve every gift that he bestows.
In purity - Εν ἁγνεια· Chastity of body and mind; a direction peculiarly necessary for a young minister, who has more temptations to break its rules than perhaps any other person. "Converse sparingly with women, and especially with young women," was the advice of a very holy and experienced minister of Christ.
Albert Barnes: Notes on the Bible - 1834
4:12: Let no man despise thy youth - That is, do not act in such a manner that any shall despise you on account of your youth. Act as becomes a minister of the gospel in all things, and in such a way that people will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here:
(1) that there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and,
(2) that it was possible that his deportment should be so grave, serious, and every way appropriate, that the ministry would not be blamed, but honored. The "way" in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify.
But be thou an example of the believers - One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered "example," see the notes on Phi 3:17; Th1 1:7.
In word - In "speech," that is, your manner of conversation. This does not refer to his "public teaching" - in which he could not probably be an "example" to them - but to his usual and familiar conversation.
In conversation - In general deportment. See this word explained in the notes on Phi 1:27.
In charity - Love to the brethren, and to all; see notes on 1 Cor. 13.
In spirit - In the government of your passions, and in a mild, meek, forgiving disposition.
In faith - At all times, and in all trials show to believers by your example, how they ought to maintain unshaken confidence in God.
In purity - In chasteness of life; see Ti1 5:2. There should be nothing in your contact with the other sex that would give rise to scandal. The papists, with great impropriety, understand this as enjoining celibacy - as if there could be no "purity" in that holy relation which God appointed in Eden, and which he has declared to "be honorable in all" Heb 13:4, and which he has made so essential to the wellbeing of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honorable than marriage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: no: Mat 18:10; Co1 16:10, Co1 16:11; Ti2 2:7, Ti2 2:15, Ti2 2:22
be thou: Co1 11:1; Th1 1:6, Th1 2:10; Th2 3:7-9; Tit 2:7; Pe1 5:3
in word: Co2 6:4-17; Phi 4:8; Ti2 2:22; Jam 3:13, Jam 3:17; Pe2 1:5-8
Geneva 1599
(14) Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
(14) Now he returns to that exhortation, showing what are the true virtues of a pastor, by which he may come to be reverenced even though he is young, that is, such speech and life as are witnesses of charity, zeal, faith, and purity. But here there is no mention made of the hooked staff, ring, cloak, and such other foolish and childish toys.
John Gill
Let no man despise thy youth,.... Timothy was now a young man; some think he was about three and twenty years of age; but he might be older, and yet be so called. Saul is said to be a young man, when he held the clothes of them that stoned Stephen, when he must be at least thirty years of age, some say thirty five; since thirty years after that he styles himself Paul the aged, when he must be sixty years of age and upwards, Acts 7:58. Young men are sometimes honoured by God with great gifts, for usefulness both in church and state, as Samuel, David, Solomon, Daniel, and his companions: nor should they be despised on account of their age, when they have gifts suitable to their office, and behave well in it, but, on the contrary, ought to be esteemed for their works' sake; and such should take care that no man has an opportunity or reason to treat them with contempt on that account: the apostle's sense is, either that Timothy, being in office, should not suffer any man to use him contemptuously; but exert his power and authority, and magnify his office, and not allow men to trample upon him, or use him ill, though he was a young man; which sense suits with the preceding words: or rather his meaning is, that he would have him so conduct and behave himself, as he had taught him to behave, in the house and church of God, and so fill up his place and office, and live such an exemplary life and conversation, that there might be no occasion for any to despise his age, or him, on the account of it: and this agrees with what follows,
but be thou an example of the believers; the members of the church, before called brethren, from their relation to one another, and here believers, from their concern with Christ, the object of their faith; a more honourable character cannot be given of men, though treated with great contempt in this age of infidelity. The Mahometans would engross this character to themselves, calling themselves the believers, and reckoning all others infidels; but to them only it belongs, who believe in Christ unto righteousness and life everlasting. Now sometimes young men may be examples to older ones; and all that are in office in the church, especially in the ministry, whether old or young, should be ensamples to the flock, and that in the following things: "in word"; meaning either the word of truth, the doctrine of the Gospel; by delivering that which is according to the rule of God's word, showing in it uncorruptness, gravity, and sincerity, and by holding it fast; all which may for the imitation of others, to receive the pure doctrine and retain it: or rather this may respect common discourse; which should not be corrupt, filthy, nor foolish; but should be always with grace, Seasoned with salt, or should be grave and serious, wise and prudent, pleasant, profitable, and edifying.
In conversation; in the family, church, and world; which should be as becomes the Gospel of Christ, in all godliness and honesty, with simplicity and godly sincerity; so as to adorn the doctrine of God our Saviour, recommend it to others, stop the mouths of gainsayers, and obtain a good report of them that are without.
In charity; in love to God, to Christ, and one another; without which, if a man has the tongue of men and angels, or ever such great and excellent gifts, he is nothing.
In spirit; in the exercise of spiritual gifts; in spiritual talk and conversation; and in fervency of spirit, or true zeal for the honour of God, the glory of the Redeemer, the spread of his Gospel, truths, and ordinances, and the support of the same. This clause is wanting in the Alexandrian and Claromontane copies, and in the Vulgate Latin, Syriac, and Ethiopic versions.
In faith; in the exercise of the grace of faith; in holding fast the profession of faith; and in retaining the doctrine of faith, with all integrity, faithfulness, and constancy, standing fast in it, striving and contending for it.
In purity; or chastity of body, in opposition to all impurity of the flesh, by fornication, adultery, and the like; which was very proper to be suggested to a young man: though this may also have respect to all that is before said, as to purity of language, conversation, love, zeal, and faith.
John Wesley
Let no one have reason to despise thee for thy youth. To prevent this, Be a pattern in word - Public and private. In spirit - In your whole temper. In faith - When this is placed in the midst of several other Christian graces, it generally means a particular branch of it; fidelity or faithfulness.
Robert Jamieson, A. R. Fausset and David Brown
Let no man despise thy youth--Act so as to be respected in spite of thy youth (1Cor 16:11; Tit 2:15); compare "youthful" as to Timothy (Ti2 2:22). He was but a mere youth when he joined Paul (Acts 16:1-3). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, therefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" (Ti1 5:1), and generally in respect to his duties in rebuking, exhorting, and ordaining (Ti1 3:1), which ordinarily accord best with an elderly person (Ti1 5:19).
be thou an example--Greek, "become a pattern" (Tit 2:7); the true way of making men not to despise (slight, or disregard) thy youth.
in word--in all that thou sayest in public and private.
conversation--that is, "behavior" the Old English sense of the word.
in charity . . . faith--the two cardinal principles of the Christian (Gal 5:6). The oldest manuscripts omit, "in spirit."
in purity--simplicity of holy motive followed out in consistency of holy action [ALFORD] (Ti1 5:22; 2Cor 6:6; Jas 3:17; Jas 4:8; 1Pet 1:22).
4:134:13: մինչեւ գամ ես. մի՛տ դիր ընթերցուածոց մխիթարութեան վարդապետութեան[4930]։ [4930] Ոմանք. Մխիթարո՛ւթեան եւ վար՛՛։
13 Մինչեւ իմ գալը, հետամտի՛ր Աստծու խօսքը ընթերցել, յորդորել եւ ուսուցանել հաւատացեալներին:
13 Մինչեւ ես գամ միտք դիր կարդալու, յորդորելու, սորվեցնելու։
Մինչեւ գամ ես, միտ դիր ընթերցուածոց, մխիթարութեան, վարդապետութեան:

4:13: մինչեւ գամ ես. մի՛տ դիր ընթերցուածոց մխիթարութեան վարդապետութեան[4930]։
[4930] Ոմանք. Մխիթարո՛ւթեան եւ վար՛՛։
13 Մինչեւ իմ գալը, հետամտի՛ր Աստծու խօսքը ընթերցել, յորդորել եւ ուսուցանել հաւատացեալներին:
13 Մինչեւ ես գամ միտք դիր կարդալու, յորդորելու, սորվեցնելու։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: Доколе не приду, занимайся чтением, наставлением, учением.
4:13  ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ.
4:13. ἕως (Unto-if-which) ἔρχομαι ( I-come ) πρόσεχε (thou-should-hold-toward) τῇ (unto-the-one) ἀναγνώσει, (unto-an-acquainting-up,"τῇ (unto-the-one) παρακλήσει, (unto-a-calling-beside,"τῇ (unto-the-one) διδασκαλίᾳ. (unto-a-spoken-teaching-unto)
4:13. dum venio adtende lectioni exhortationi doctrinaeTill I come, attend unto reading, to exhortation and to doctrine.
13. Till I come, give heed to reading, to exhortation, to teaching.
4:13. Till I come, give attendance to reading, to exhortation, to doctrine.
4:13. Until I arrive, attend to reading, to exhortation, and to doctrine.
Till I come, give attendance to reading, to exhortation, to doctrine:

13: Доколе не приду, занимайся чтением, наставлением, учением.
4:13  ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ.
4:13. dum venio adtende lectioni exhortationi doctrinae
Till I come, attend unto reading, to exhortation and to doctrine.
4:13. Till I come, give attendance to reading, to exhortation, to doctrine.
4:13. Until I arrive, attend to reading, to exhortation, and to doctrine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Пока не придет апостол в Ефес, Тимофей должен сам постоянно совершать богослужение: чтение Священного Писания, наставление и учение - все это составные части христианского богослужения (на это указывают и стоящие здесь, определяющие точно понятие артикли).
Adam Clarke: Commentary on the Bible - 1831
4:13: Give attendance to reading - Timothy could easily comprehend the apostle's meaning; but at present this is not so easy. What books does the apostle mean? The books of the Old Testament were probably what he intended; these testified of Jesus, and by these he could either convince or confound the Jews. But, whether was the reading of these to be public or private? Probably both. It was customary to read the law and the prophets in the synagogue, and doubtless in the assemblies of the Christians; after which there was generally an exhortation founded upon the subject of the prophecy. Hence the apostle says: Give attendance to reading, to Exhortation, to Doctrine. Timothy was therefore to be diligent in reading the sacred writings at home, that he might be the better qualified to read and expound them in the public assemblies to the Christians, and to others who came to these public meetings.
As to other books, there were not many at that time that could be of much use to a Christian minister. In those days the great business of the preacher was to bring forward the grand facts of Christianity, to prove these, and to show that all had happened according to the prediction of the prophets; and from these to show the work of God in the heart, and the evidence of that work in a holy life.
At present the truth of God is not only to be proclaimed, but defended; and many customs or manners, and forms of speech, which are to us obsolete, must be explained from the writings of the ancients, and particularly from the works of those who lived about the same times, or nearest to them, and in the same or contiguous countries. This will require the knowledge of those languages in which those works have been composed, the chief of which are Hebrew and Greek, the languages in which the Holy Scriptures of the Old and New Testaments have been originally written.
Latin is certainly of the next consequence; a language in which some of the most early comments have been written; and it is worth the trouble of being learned, were it only for the sake of the works of St. Jerome, who translated and wrote a commentary on the whole of the Scriptures; though in many respects it is both erroneous and superficial.
Arabic and Syriac may be added with great advantage: the latter being in effect the language in which Christ and his apostles spoke and preached in Judea; and the former being radically the same with the Hebrew, and preserving many of the roots of that language, the derivatives of which often occur in the Hebrew Bible, but the roots never.
The works of various scholars prove of how much consequence even the writings of heathen authors, chiefly those of Greece and Italy, are to the illustration of the sacred writings. And he who is best acquainted with the sacred records will avail himself of such helps, with gratitude both to God and man. Though so many languages and so much reading are not absolutely necessary to form a minister of the Gospel, (for there are many eminent ministers who have not such advantages), yet they are helps of the first magnitude to those who have them and know how to use them.
Albert Barnes: Notes on the Bible - 1834
4:13: Till I come; - notes, Ti1 3:14-15.
Give attendance to reading - The word here used may refer either to public or to private reading; see Act 13:15; Co2 3:14; compare Esdr. 9:48. The more obvious interpretation here is to refer it to private reading, or to a careful perusal of those books which would qualify him for his public work. The then written portions of the sacred volume - the Old Testament - are doubtless specially intended here, but there is no reason to doubt that there were included also such other books as would be useful, to which Timothy might have access. Even those were then few in number, but Paul evidently meant that Timothy should, as far as practicable, become acquainted with them. The apostle himself, on more than one occasion, showed that he had some acquaintance with the classic writings of Greece; Act 17:28; Tit 1:12.
To exhortation - see the notes on Rom 12:8.
To doctrine - To teaching - for so the word means; compare notes on Rom 12:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: I come: Ti1 3:14, Ti1 3:15
to reading: Deu 17:19; Jos 1:8; Psa 1:2, Psa 1:3, Psa 119:97-104; Pro 2:4, Pro 2:5; Mat 13:51, Mat 13:52; Joh 5:39; Act 6:4, Act 17:11; Ti2 2:15-17
to exhortation: Rom 12:8; Co1 14:3; Tit 2:15
to doctrine: Ti1 4:6, Ti1 4:16; Co1 14:6, Co1 14:26; Ti2 4:2
Geneva 1599
(15) Till I come, give attendance to reading, to exhortation, to doctrine.
(15) The private exercise of pastors, is the continual reading of the scriptures, from which they may draw water out of wholesome doctrine and exhortation, both for themselves and for others.
John Gill
Till I come,.... To Ephesus; where the apostle hoped to be shortly, but was prevented; he afterwards came to Miletus, and sent for the elders of Ephesus thither, when he took his final leave of them. He mentions this circumstance, not as if Timothy was to attend to the following things no longer, but to quicken him to an attendance to them from the consideration of his being shortly with him.
Give attendance to reading; that is, of the Scriptures, which the Jews call "reading". (l).
"Says R. Tanchum Bar Chanilai, for ever let a man divide his years or life into three parts; one third (let him spend) in the Mikra, (the Scriptures, and the reading of them,) another third in the Misna, and the other third in the Talmud.''
And this is to be understood, not of the reading of the Scriptures in public, for the advantage of others, a custom which obtained in the Jewish synagogues; see Acts 13:15 but in private, for his own use and service, that he might be more perfect, and more thoroughly furnished to the work and office to which he was called; for the Scriptures are the fund of spiritual knowledge, as well as the test and standard of doctrine, out of which all must be fetched, and by which it must be tried; and if Timothy, who had known the Scriptures from a child, had been trained up in them, and was always conversant with them, had need to give diligent attention to the reading of them, then much more others: as also
to exhortation, to doctrine; as he was privately to read the Scriptures, for his own benefit, he was publicly to expound them, or preach from them, to the advantage of others; for these two, exhortation and doctrine, are branches of the ministerial work, which reading furnishes and qualifies for. "Exhortation" intends the stirring up of believers to the exercise of grace, and the discharge of duty; and is a considerable part of the work of the ministry, and on which a minister of Christ should much insist; and it becomes the saints to suffer every word of exhortation from them, and receive it kindly, Ti2 4:2, Rom 12:8, Heb 13:22. The word signifies also "consolation", and which is another branch of the ministry. Believers are oftentimes disconsolate through the prevalence of corruptions, the power of Satan's temptations, and the hidings of God's face, and need comfort; when the ministers of the Gospel should be Barnabases, sons of consolation, and should speak comfortably to them; for which they are qualified by the God of all comfort, who comforts them in all their tribulations, that they might be capable of speaking good and comfortable words to others. "Doctrine" designs the teaching and instructing of the church in the mysteries of the Gospel; opening and explaining the truths of it; defending them against all opposers, and refuting errors and heresies contrary to them. This is the evangelic Talmud; and these three, "reading", "exhortation", and "doctrine", may answer to the above three things the Jew advises men to divide their time among, the Mikra, Misna, and Talmud: reading answers to the Mikra, and indeed is no other; and exhortation to the Misna, or oral law; and doctrine to the Talmud, and which also that word signifies: but the apostle would have Timothy spend his time in, and give his attention to that which might be truly beneficial to himself, and profitable unto others.
(l) T. Bab. Avoda Zara, fol. 19. 2.
John Wesley
Give thyself to reading - Both publicly and privately. Enthusiasts, observe this! Expect no end without the means.
Robert Jamieson, A. R. Fausset and David Brown
Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14).
reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Lk 4:16-20; Acts 13:15; Acts 15:21; 2Cor 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21, Th1 5:27; Col 4:16), [JUSTIN MARTYR, Apology, 1.67]. I think that while public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be "the fountain of all wisdom from which pastors ought to draw whatever they bring before their flock" [ALFORD].
exhortation--addressed to the feelings and will with a view to the regulation of the conduct.
doctrine--Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge (Ti1 6:2; Rom 12:7-8). Whether in public or private, exhortation and instruction should be based on Scripture reading.
4:144:14: Մի՛ անփոյթ առներ զշնորհա՛ցդ որ ՚ի քեզ են, որ տուաւ քեզ մարգարէութեամբ ՚ի ձեռնադրութենէ երիցութեան։
14 Զանց մի՛ առ այն շնորհը, որ քո մէջ է, որ տրուեց քեզ մարգարէութեամբ, երէցների ձեռնադրումով:
14 Անհոգ մի՛ ըլլար քու վրադ եղած պարգեւին վրայով, որ մարգարէութեամբ քեզի տրուեցաւ՝ երէցներուն ձեռքերը քու վրադ դրուելովը։
Մի՛ անփոյթ առներ զշնորհացդ որ ի քեզ են, որ տուաւ քեզ մարգարէութեամբ ի ձեռնադրութենէ երիցութեան:

4:14: Մի՛ անփոյթ առներ զշնորհա՛ցդ որ ՚ի քեզ են, որ տուաւ քեզ մարգարէութեամբ ՚ի ձեռնադրութենէ երիցութեան։
14 Զանց մի՛ առ այն շնորհը, որ քո մէջ է, որ տրուեց քեզ մարգարէութեամբ, երէցների ձեռնադրումով:
14 Անհոգ մի՛ ըլլար քու վրադ եղած պարգեւին վրայով, որ մարգարէութեամբ քեզի տրուեցաւ՝ երէցներուն ձեռքերը քու վրադ դրուելովը։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: Не неради о пребывающем в тебе даровании, которое дано тебе по пророчеству с возложением рук священства.
4:14  μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου.
4:14. μὴ (Lest) ἀμέλει (thou-should-un-concern-unto) τοῦ (of-the-one) ἐν (in) σοὶ (unto-THEE) χαρίσματος, (of-a-granting-to,"ὃ (which) ἐδόθη (it-was-given) σοι (unto-thee) διὰ (through) προφητείας (of-a-declaring-before-of) μετὰ (with) ἐπιθέσεως (of-a-placing-upon) τῶν (of-the-ones) χειρῶν (of-hands) τοῦ (of-the-one) πρεσβυτερίου. (of-an-elderlet)
4:14. noli neglegere gratiam quae in te est quae data est tibi per prophetiam cum inpositione manuum presbyteriiNeglect not the grace that is in thee, which was given thee by prophecy, with imposition of the hands of the priesthood.
14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
4:14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
4:14. Do not be willing to neglect the grace that is within you, which was given to you through prophecy, with the imposition of the hands of the priesthood.
Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery:

14: Не неради о пребывающем в тебе даровании, которое дано тебе по пророчеству с возложением рук священства.
4:14  μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου.
4:14. noli neglegere gratiam quae in te est quae data est tibi per prophetiam cum inpositione manuum presbyterii
Neglect not the grace that is in thee, which was given thee by prophecy, with imposition of the hands of the priesthood.
4:14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
4:14. Do not be willing to neglect the grace that is within you, which was given to you through prophecy, with the imposition of the hands of the priesthood.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Чтобы побудить Тимофея к деятельности, апостол напоминает ему о тех духовных дарованиях (carisma - в общем смысле "духовное озарение"), какие некогда, вероятно в Листре, низведены были на него (ср. I:17; 2Тим. I:6), при посвящении его в помощники Апостолу Павлу.

По пророчеству (dia profhteiaV - вин. пад. множ. числа), т. е. сообразно с высказанными о Тимофее предсказаниями христианских пророков.

С возложением рук священства. Апостол говорит, что при избрании Тимофея все пресвитеры той местности возложили на Тимофея свои руки в знак того, что они, так сказать, ставят его вместо себя в помощники Павлу. Посвящения эти пресвитеры не совершали - его мог совершить только сам апостол (еп. Феофан). На это указывает и стоящий здесь предлог "c" (meta, а не dw = чрез).
Adam Clarke: Commentary on the Bible - 1831
4:14: Neglect not the gift that is in thee - The word χαρισμα here must refer to the gifts and graces of the Divine Spirit, which Timothy received when set apart to the work of an evangelist by the imposition of St. Paul's hands, Ti2 1:6, and by that of the presbytery or eldership; for it most evidently appears, from this verse and that above quoted, that he received this double imposition, not probably at different times, but on one and the same occasion. These very gifts and graces might be improved; and we have reason to believe, if not improved, would be withdrawn by the great Head of the Church.
Given thee by prophecy - It has already been conjectured (see the preface, and the note on Ti1 1:18) that there had been some remarkable prediction relative to the future destiny and usefulness of Timothy. And probably it was in consequence of this that he was set apart to the office of evangelist and bishop in the Church at Ephesus. When apostles laid their hands on men, they ordinarily received the Holy Spirit with this imposition. This may be what the apostle calls to the remembrance of Timothy, and tells him not to neglect what he had received, nor the purpose for which he had received it.
Albert Barnes: Notes on the Bible - 1834
4:14: Neglect not the gift that is in thee - An important question arises here, to what the word "gift" refers; whether to natural endowment; to office; or to some supposed virtue which had been conferred by ordination - some transmitted influence which made him holy as a minister of religion, and which was to continue to be transmitted by the imposition of apostolic hands. The word which is here used, is rendered "gift" in every place in which it occurs in the New Testament. It is found in the following places, and with the following significations: deliverance from peril, Co2 1:11; a gift or quality of the mind, Co1 7:7; gifts of Christian knowledge or consolation, Rom 1:11; Co1 1:7; redemption or salvation through Christ, Rom 5:15-16; Rom 6:23; Rom 11:29; the miraculous endowments conferred by the Holy Spirit, Rom 12:6; Co1 12:4, Co1 12:9, Co1 12:28, Co1 12:30-31, and the special gift or endowment for the work of the ministry, Ti1 4:14; Ti2 1:6; Pe1 4:10. The "gift" then referred to here was that by which Timothy was qualified for the work of the ministry. It relates to his office and qualifications - to "every thing" that entered into his fitness for the work. It does not refer "exclusively" to any influence that came upon him in virtue of his ordination, or to any new grace that was infused into him by that act, making him either officially or personally more holy than other people, or than he was before - or to any efficacy in the mere act of ordination - but it comprised "the whole train of circumstances" by which he had been qualified for the sacred office and recognized as a minister of religion. All this was regarded as a "gift," a "benefit," or a "favor" - χαρισμα charisma - and he was not to neglect or disregard the responsibilities and advantages growing out of it. In regard to the manner in which this gift or favor was bestowed, the following things are specified:
(1) It was the gift of God; Ti2 1:6. He was to be recognized as its source; and it was not therefore conferred merely by human hands. The call to the ministry, the qualifications for the office, and the whole arrangement by which one is endowed for the work, are primarily to be traced to him as the source.
(2) it was given to Timothy in accordance with certain predictions which had existed in regard to him - the expectations of those who had observed his qualifications for such an office, and who had expressed the hope that he would one day be permitted to serve the Lord in it.
(3) it was sanctioned by the laying on of the hands of the presbytery. The call of God to the work thus recognized by the church, and the approbation of the Presbytery expressed by setting him apart to the office, should be regarded by Timothy as a part of the "gift" or "benefit" (charisma) which had been conferred on him, and which he was not to neglect.
(4) an additional circumstance which might serve to impress the mind of Timothy with the value of this endowment, and the responsibility of this office, was, that Paul himself had been concerned in his ordination; Ti2 1:6. He who was so much more aged (Plm 1:9; compare Ti2 4:6-7); he who had been a father to him, and who had adopted him and treated him as a son had been concerned in his ordination; and this fact imposed a higher obligation to perform aright the functions of an office which had been conferred on him in this manner. We are not to suppose, therefore, that there was any mysterious influence - any "virus" - conveyed by the act of ordination, or that that act imparted any additional degree of holiness. The endowment for the ministry; the pRev_ious anticipations and hopes of friends; and the manner in which he had been inducted into the sacred office, should all be regarded as a "benefit" or "favor" of a high order, and as a reason why the gift thus bestowed should not be neglected - and the same things now should make a man who is in the ministry deeply feel the solemn obligations resting on him to cultivate his powers in the highest degree, and to make the most of his talents.
Which was given thee by prophecy - That is, the prophetic declarations and the hopes of pious friends in regard to your future usefulness, have been among the means by which you have been introduced to the ministry, and should be a reason why you should cultivate your powers, and perform faithfully the duties of your office; see the notes on Ti1 1:18.
With the laying on of the hands of the presbytery - it was common to lay on the hands in imparting a blessing, or in setting apart to any office; see Mat 19:15; Mar 6:5; Luk 4:40; Luk 12:13; Lev 8:14; Num 27:23; Act 28:8; Act 6:6; Act 8:17; Act 13:3. The reference here is undoubtedly to the act by which Timothy was set apart to the office of the ministry. The word rendered "presbytery" - πρεσβυτέριον presbuterion - occurs only in two other places in the New Testament - Luk 22:66, where it is rendered "elders;" and Act 22:5, where it is rendered "estate of the elders." It properly means an "assembly of aged men; council of elders." In Luk 22:66, and Act 22:5, it refers to the Jewish "sanhedrin;" see the notes on Mat 5:22. In the passage before us, it cannot refer to that body - for they did not ordain men to the Christian ministry - but to some association, or council, or body of elders of the Christian church. It is clear from the passage:
(1) that there was more than "one person" engaged in this service, and taking part in it when Timothy was ordained, and therefore it could not have been by a "prelate" or "bishop" alone.
(2) that the power conferred, whatever it was, was conferred by the whole body constituting the presbytery - since the apostle says that the "gift" was imparted, not in virtue of any particular power or eminence in anyone individual, but by the "laying on of the hands of the presbytery."
(3) the statement here is just such a one as would be made now respecting a Presbyterian ordination; it is not one which would be made of an Episcopal ordination. A Presbyterian would choose "these very words" in giving an account of an ordination to the work of the ministry; an Episcopalian "would not." The former speaks of an ordination by a "presbytery;" the latter of ordination by a "bishop." The former can use the account of the apostle Paul here as applicable to an ordination, without explanations, comments, new versions or criticisms; the latter cannot. The passage, therefore, is full proof that, in one of the most important ordinations mentioned in the New Testament, it was performed by an association of men, and not by a prelate, and therefore, that this was the primitive mode of ordination. Indeed, there is not a single instance of ordination to an office mentioned in the New Testament which was performed by one man alone. See this passage examined at greater length in my" Enquiry into the organization and government of the apostolic church," pp. 208-221.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: Neglect: mat 25:14-30; Luk 19:12-26; Rom 12:6-8; Th1 5:19; Ti2 1:6; Pe1 4:9-11
which: Ti1 1:18
with: Ti1 5:22; Act 6:6, Act 8:17, Act 13:3, Act 19:6; Ti2 1:6
John Gill
Neglect not the gift that is in thee,.... What qualifies men for the work of the ministry is a gift from God: it is not of nature, nor is it mere natural abilities and capacity; nor is it any thing acquired, it is not human learning, or the knowledge of languages, arts, and sciences; nor is it special saving grace; for a man may have all these, and yet not be apt to teach, or fit for the ministry; but it is a peculiar and distinct gift, it is a gift of interpreting the Scriptures, and of dispensing the mysteries of grace to the edification of others; which, when it meets in a man with all the rest before mentioned, makes him very considerable: and this gift is in a man; it is a treasure put into earthen vessels, a good treasure in the heart, out of which a good minister of Christ brings forth many good things, things new and old, both for the delight and profit of men: and this gift is by no means to be neglected; this talent should not be hid in the earth, or wrapped up in a napkin; it should not lie dormant and useless, but should be stirred up, cultivated, and improved, as it may by reading, meditation, and prayer. And in order to enforce this exhortation on Timothy, the apostle adds,
which was given thee by prophecy; that is, it was prophesied of before hand, by some of the prophets in the church, that a very extraordinary gift should be bestowed upon this young man, which would make him a very useful person in the church of God; see Ti1 1:18 and since it was now given, he ought not therefore to neglect it: or it was given him, as some read it, with prophecy, that he should use it, and it should be of great advantage to many souls; or, together with this gift of preaching, he had also a gift of foretelling things to come; or it may be, the words may be better rendered, "for prophecy": that is, for preaching, for prophesying is frequently used for preaching; see 1Cor 13:2 and then the sense is, that this gift was given him to qualify him for the interpreting of the Scriptures, the explaining of the prophecies of the Old Testament, and for the preaching of the Gospel; and therefore he should not neglect it, but use it for this purpose: and he adds, that it was given him
with the laying on of the hands of the presbytery; or "of the eldership", or elders. So "eldership", is used by the Septuagint on Ex 3:16 for the elders of Israel. Now of these elders Paul was one, Ti2 1:6 nor is it unusual to call the apostles elders; see 1Pet 5:1. Who joined with the apostle, in the imposition of hands on Timothy, is not certain; I should think only apostles, since here was a gift of the Holy Ghost came along with it; and it was only through the laying on of the hands of the apostles that the Holy Ghost was given. Philip, an evangelist, laid not hands on the believing Samaritans; but Peter and John, apostles, were sent down from Jerusalem to Samaria to do it, whereby many received the gifts of the Holy Ghost, fitting them to take the care of those new converts, and to spread the Gospel further in those parts, Acts 8:5. And since gifts have ceased being conveyed this way, the rite of laying on of hands in ordinations seems useless, and of no avail. The apostle in calling those that joined with him, in putting hands on Timothy, the "presbytery or eldership", may have some reference to , "the elders of the congregation", which laid hands on the bullock for a sin offering, Lev 4:15 by whom some understand the great sanhedrim (m); others (n), not all the elders, but some particular persons, in number three; and so the ordination of a Rabbi was by three (o); hence we read of , "imposition of hands by the elders" (p).
(m) Bartenora in Misn. Menachot, c. 9. sect. 3. (n) Siphri in Maimon. in Misn. ib. c. 9. sect. 7. (o) Misn. Sanhedrin, c. 1. sect. 3. & Maimon. & Bartenora in ib. (p) T. Hieros. Horayot, fol. 46. 2.
John Wesley
Neglect not - They neglect it who do not exercise it to the full. The gift - Of feeding the flock, of power, and love, and sobriety. Which was given thee by prophecy - By immediate direction from God. By the laying on of my hands - Ti2 1:6; while the elders joined also in the solemnity. This presbytery probably consisted of some others, together with Paul and Silas.
Robert Jamieson, A. R. Fausset and David Brown
Neglect not the gift--by letting it lie unused. In Ti2 1:6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed (Mt 25:18, Mt 25:25, Mt 25:27-28). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (Eph 4:11; Ti2 4:5), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [BISHOP HINDS].
given thee--by God (1Cor 12:4, 1Cor 12:6).
by prophecy--that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God's will to give him the graces needed to qualify him for his work (Ti1 1:18; Acts 13:1-3).
with . . . laying on of . . . hands--So in Joshua's case (Num 27:18-20; Deut 34:9). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the presbyter's laying on hands was the mere accompaniment of the conferring of the gift. "By" (Ti2 1:6) implies that Paul's laying on his hands was the actual instrument of its being conferred.
of the presbytery--In Ti2 1:6 the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (1Pet 5:1; 2Jn 1:1). The Jewish council was composed of the elders of the Church (the presbytery, Lk 22:66; Acts 22:5), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (Acts 15:16). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [VITRINGA]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands.
4:154:15: Յա՛յդ խորհեաց՝ եւ ՚ի դո՛յն կանխեսջիր. զի քո յառաջադիմութիւն ամենեցո՛ւն յայտնի լիցի[4931]։ [4931] Ոմանք. Կանխիջիր... յառաջադիմութիւնդ յամենայնի յայտնի լինիցի։
15 Այդ բանի վրայ մտածի՛ր եւ յարատեւի՛ր դրանում, որպէսզի քո առաջադիմութիւնը յայտնի լինի բոլորին:
15 Ատոնց վրայ խորհէ ու ատոնցմով պարապէ, որպէս զի քու յառաջդիմութիւնդ ամենուն յայտնի ըլլայ։
Յայդ խորհեաց եւ ի դոյն կանխեսջիր, զի քո յառաջադիմութիւնդ ամենեցուն յայտնի լիցի:

4:15: Յա՛յդ խորհեաց՝ եւ ՚ի դո՛յն կանխեսջիր. զի քո յառաջադիմութիւն ամենեցո՛ւն յայտնի լիցի[4931]։
[4931] Ոմանք. Կանխիջիր... յառաջադիմութիւնդ յամենայնի յայտնի լինիցի։
15 Այդ բանի վրայ մտածի՛ր եւ յարատեւի՛ր դրանում, որպէսզի քո առաջադիմութիւնը յայտնի լինի բոլորին:
15 Ատոնց վրայ խորհէ ու ատոնցմով պարապէ, որպէս զի քու յառաջդիմութիւնդ ամենուն յայտնի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: О сем заботься, в сем пребывай, дабы успех твой для всех был очевиден.
4:15  ταῦτα μελέτα, ἐν τούτοις ἴσθι, ἵνα σου ἡ προκοπὴ φανερὰ ᾖ πᾶσιν.
4:15. ταῦτα (To-the-ones-these) μελέτα, (thou-should-concern-unto,"ἐν (in) τούτοις (unto-the-ones-these) ἴσθι, (thou-should-be,"ἵνα (so) σου (of-thee) ἡ (the-one) προκοπὴ (a-felling-before) φανερὰ (en-manifested) ᾖ (it-might-be) πᾶσιν : ( unto-all )
4:15. haec meditare in his esto ut profectus tuus manifestus sit omnibusMeditate upon these things, be wholly in these things: that thy profiting may be manifest to all.
15. Be diligent in these things; give thyself wholly to them; that thy progress may be manifest unto all.
4:15. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
4:15. Meditate on these things, so that your progress may be manifest to all.
Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all:

15: О сем заботься, в сем пребывай, дабы успех твой для всех был очевиден.
4:15  ταῦτα μελέτα, ἐν τούτοις ἴσθι, ἵνα σου ἡ προκοπὴ φανερὰ ᾖ πᾶσιν.
4:15. haec meditare in his esto ut profectus tuus manifestus sit omnibus
Meditate upon these things, be wholly in these things: that thy profiting may be manifest to all.
4:15. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
4:15. Meditate on these things, so that your progress may be manifest to all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: О сем заботься, т. е. размышляй о своих обязанностях (см. 11-13: ст.), в семь пребывай, как в своем доме. Только в таком случае Тимофей вправе ожидать успеха в своей деятельности.

Вникай в себя, т. е. наблюдай сам за собою, чтобы не впасть в какую ошибку, не уклониться от духа евангельского.

И в учение. Здесь всего естественнее понимать учительную деятельность других учителей веры в Ефес, которую Тимофей не должен оставлять без наблюдения и контроля, - Сим, т. е. наблюдением...
Adam Clarke: Commentary on the Bible - 1831
4:15: Meditate upon these things - Ταυτα μελετα· Revolve them frequently in thy mind; consider deeply their nature and importance; get them deeply fastened in thy heart, and let all thy conduct flow from this inward feeling and conviction. Let the nature, reasons, and motives of thy ministry, be ever in the view of thy heart and conscience.
Give thyself wholly to them - Εν τουτοις ισθι· Be thou in these things. Horace has a similar expression: Omnis in hoc sum. "I am absorbed in this." Occupy thyself wholly with them; make them not only thy chief but thy sole concern. Thou art called to save thy own soul, and the souls of them that hear thee; and God has given thee the Divine gifts for this and no other purpose. To this let all thy reading and study be directed; this is thy great business, and thou must perform it as the servant and steward of the Lord. Bengel has a good saying on this verse, which I will quote: In his qui est, minus erit in sodalitatibus mundanis, in studiis alienis, in colligendis libris, conchis, nummis, quibus multi pastores notabilem aetatis partem insistentes conterunt; "He who is wholly in these things will be little in worldly company, in foreign studies, in collecting books, shells, and coins, in which many ministers consume a principal part of their life." Such persons are worthy of the deepest reprehension, unless all these studies, collections, etc., be formed with the express view, of illustrating the sacred records; and to such awful drudgery few Christian ministers are called. Many, when they have made such collections, seem to know nothing of their use; they only see them and show them, but can never bring them to their assistance in the work of the ministry. These should be prayed for and pitied.
That thy profiting may appear to all - By being made a universal blessing; convincing and converting sinners; and building up the Church of God on its most holy faith.
Albert Barnes: Notes on the Bible - 1834
4:15: Meditate upon these things - Upon the train of events by which you have been led into the ministry, and upon the responsibilites and duties of the office. Let your mind be deeply impressed with these things; make them the subject of profound and serious thought.
Give thyself wholly to them - Greek "Be in them" - a phrase similar to that of Horace - "totus in illis." The meaning is plain. He was to devote his life wholly to this work. He was to have no other grand aim of living. His time, attention, talents, were to be absorbed in the proper duties of the work. He was not to make that subordinate and tributary to any other purpose, nor was he to allow any other object to interfere with the appropriate duties of that office. He was not to live for money, fame, or pleasure; not to devote his time to the pursuits of literature or science for their own sakes; not to seek the reputation of an elegant or profound scholar; not to aim to be distinguished merely as an accomplished gentleman, or as a skillful farmer, teacher, or author. Whatever was done in any of these departments, was to be wholly consistent with the direction, ἐν τούτοις ἴσθι en toutois isthi - "be in these things" - be absorbed in the appropriate duties of the ministerial office. It may be remarked here that no man will ever make much of himself, or accomplish much in any profession, who does not make this the rule of his life. He who has one great purpose of life to which he patiently and steadily devotes himself, and to which he makes everything else bend, will uniformly rise to high respectability, if not to eminence. He who does not do this can expect to accomplish nothing.
That thy profiting - Greek Thy going forward; that is, thy advancement, or progress. A minister of the gospel ought to make steady improvement in all that pertains to his office. No man ought to be satisfied with present attainments.
To all - Margin, "in all things." The margin is the more correct rendering, but either of them makes good sense. It should be apparent to all persons who attend on the stated preaching of a minister of the gospel, that he is making steady advances in knowledge, wisdom, and piety, and in all things that pertain to the proper performance of the duties of his office. If a man really makes progress, it will be seen and appreciated by others; if he does not, that will be as well understood by his hearers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: Meditate: Jos 1:8; Psa 1:2, Psa 19:14, Psa 49:3, Psa 63:6, Psa 77:12, Psa 104:34, Psa 105:5, Psa 119:15, Psa 119:23, Psa 119:48; Psa 119:97, Psa 119:99, Psa 119:148, Psa 143:5
give: Act 6:4; Co1 16:15; Co2 4:14, Co2 8:5; Tit 2:14
that: Ti1 4:6; Mat 5:16; Phi 2:15, Phi 2:16
to all: or, in all things
John Gill
Meditate on these things,.... Not only on those instructions, advices, and exhortations, which the apostle had given him, throughout this chapter, which might be very useful to him, often to think of, and revolve in his mind, and seriously consider and reflect upon; but upon the Scriptures, the reading of which he had recommended to him, and the doctrines contained therein; it becomes every man not only to read, but meditate on the word of God, and much more ministers of the Gospel. The Scriptures should be read with care, and be industriously and laboriously searched into, as men dig in mines for silver or golden ore; and passages in it should be carefully compared together, the more obscure with those that are more plain and easy; and the whole is to be studied with great attention and application:
give thyself wholly to them: to the reading of the Scriptures, meditation upon them, and preaching the doctrines contained in them, clear of all secular affairs, or worldly business and employment. The apostles threw off the branch of deaconship, or ministering to the poor, that they might give themselves up wholly to the ministry of the word, and prayer; and much more should worldly business be cast off, where the circumstances of ministers and churches will admit of it; a Christian soldier, or minister of the Gospel, ought not, if possible, to be entangled with the affairs of this life; he finds enough to do without, in the discharge of his ministerial function; and though the apostles sometimes wrought with their own hands, yet it was not because they had so much leisure from the ministry, or time on their hands, or because they had not a power of forbearing working, but out of necessity, see Acts 20:34, or these words may be rendered,
be thou in these things; let thine heart be in them; for if a minister's heart is not in his work, if he does not take delight in it, it will be a slavery and drudgery to him; spend all the time and strength in them, give thyself continually to them, and be always diligent and laborious in them:
that thy profiting may appear to all; that it may be manifest to all that attend the ministry of the word that there is an increase in gifts, a growing in spiritual knowledge, an improvement of the talents bestowed: or that this profiting or increase might appear in all things; in every branch of the ministry, both in exhortation or consolation, and in doctrine; or that it might be manifest among all; that is, all that hear might receive some profit, might learn, and be comforted and edified; faith might be increased, and the joy of it be furthered; and all under the ministry visibly thrive and flourish.
John Wesley
Meditate - The Bible makes no distinction between this and to contemplate, whatever others do. True meditation is no other than faith, hope, love, joy, melted down together, as it were, by the fire of God's Holy Spirit; and offered up to God in secret. He that is wholly in these, will be little in worldly company, in other studies, in collecting books, medals, or butterflies: wherein many pastors drone away so considerable a part of their lives.
Robert Jamieson, A. R. Fausset and David Brown
Meditate--Greek, "Meditate CAREFULLY upon" (Ps 1:2; Ps 119:15; compare "Isaac," Gen 24:63).
these things-- (Ti1 4:12-14). As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to benefit us, needs to be appropriated by prayerful meditation.
give thyself wholly to--literally, "BE in these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless it be sustained within. The minister must be first his own scholar before he can be another's teacher.
profiting--Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (Ti1 4:12).
may appear to all--not for thy glory, but for the winning of souls (Mt 5:16).
4:164:16: Զգո՛յշ լինիջիր անձին եւ վարդապետութեանդ՝ եւ ՚ի դմին յամեսջիր. զայդ եթէ առնիցես՝ եւ զանձն ապրեցուսցես, եւ զա՛յնոսիկ որ քեզն լսիցեն[4932]։[4932] Յոմանս պակասի. Առնիցես՝ եւ զանձն։
16 Զգո՛յշ եղիր քո նկատմամբ եւ քո ուսուցման նկատմամբ. եւ յարատեւի՛ր դրանում: Եթէ այդ բանն անես, կը փրկես ե՛ւ քեզ, ե՛ւ նրանց, որ լսում են քեզ:
16 Զգուշութիւն ըրէ քու անձիդ ու վարդապետութեանդ ու միշտ ատո՛նց մէջ կեցիր. քանզի այդպէս ընելով՝ քեզ ալ պիտի ապրեցնես ու զանոնք ալ, որոնք քեզի մտիկ կ’ընեն։
Զգոյշ լինիջիր անձին եւ վարդապետութեանդ եւ ի դմին յամեսջիր. զայդ եթէ առնիցես, ե՛ւ զանձն ապրեցուսցես, ե՛ւ զայնոսիկ որ քեզն լսիցեն:

4:16: Զգո՛յշ լինիջիր անձին եւ վարդապետութեանդ՝ եւ ՚ի դմին յամեսջիր. զայդ եթէ առնիցես՝ եւ զանձն ապրեցուսցես, եւ զա՛յնոսիկ որ քեզն լսիցեն[4932]։
[4932] Յոմանս պակասի. Առնիցես՝ եւ զանձն։
16 Զգո՛յշ եղիր քո նկատմամբ եւ քո ուսուցման նկատմամբ. եւ յարատեւի՛ր դրանում: Եթէ այդ բանն անես, կը փրկես ե՛ւ քեզ, ե՛ւ նրանց, որ լսում են քեզ:
16 Զգուշութիւն ըրէ քու անձիդ ու վարդապետութեանդ ու միշտ ատո՛նց մէջ կեցիր. քանզի այդպէս ընելով՝ քեզ ալ պիտի ապրեցնես ու զանոնք ալ, որոնք քեզի մտիկ կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: Вникай в себя и в учение; занимайся сим постоянно: ибо, так поступая, и себя спасешь и слушающих тебя.
4:16  ἔπεχε σεαυτῶ καὶ τῇ διδασκαλίᾳ· ἐπίμενε αὐτοῖς· τοῦτο γὰρ ποιῶν καὶ σεαυτὸν σώσεις καὶ τοὺς ἀκούοντάς σου.
4:16. ἔπεχε (thou-should-hold-upon) σεαυτῷ (unto-thyself) καὶ (and) τῇ (unto-the-one) διδασκαλίᾳ: (unto-a-spoken-teaching-unto) ἐπίμενε (thou-should-stay-upon) αὐτοῖς: (unto-them) τοῦτο (to-the-one-this) γὰρ (therefore) ποιῶν (doing-unto) καὶ (and) σεαυτὸν (to-thyself) σώσεις (thou-shall-save) καὶ (and) τοὺς (to-the-ones) ἀκούοντάς ( to-hearing ) σου. (of-thee)
4:16. adtende tibi et doctrinae insta in illis hoc enim faciens et te ipsum salvum facies et qui te audiuntTake heed to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee.
16. Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee.
4:16. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
4:16. Pay attention to yourself and to doctrine. Pursue these things. For in doing so, you will save both yourself and those who listen to you.
Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee:

16: Вникай в себя и в учение; занимайся сим постоянно: ибо, так поступая, и себя спасешь и слушающих тебя.
4:16  ἔπεχε σεαυτῶ καὶ τῇ διδασκαλίᾳ· ἐπίμενε αὐτοῖς· τοῦτο γὰρ ποιῶν καὶ σεαυτὸν σώσεις καὶ τοὺς ἀκούοντάς σου.
4:16. adtende tibi et doctrinae insta in illis hoc enim faciens et te ipsum salvum facies et qui te audiunt
Take heed to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee.
4:16. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
4:16. Pay attention to yourself and to doctrine. Pursue these things. For in doing so, you will save both yourself and those who listen to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:16: Take heed unto thyself - See that the life of God remains and the work of God prospers in thine own soul. Take heed to thy doctrine, that the matter be pure and orthodox; that thou teach nothing for truth but what God has revealed.
Continue in them - i.e., In taking heed to thyself and to thy doctrine; for this must be thy continual study. Without this, the Divine influence shall recede from thy heart, and the Divine gift from thy intellect; and, like Samson shorn of his strength, thou wilt soon become as another man, as any common man; thy power will depart from thee, and thou shalt be no longer able to persuade; the Unction shall depart from thee, and, destitute of spiritual feeling thyself, thou shalt not be able to cause others to feel. Take the apostle's advice, and thou shalt save thy own soul, and the souls of them that hear thee.
In the course of the preceding notes I have referred to Bishop Newton's opinion and application of the prophecy contained in the first five verses. Not being fully persuaded in my own, mind to what Church this, and the prophecy in the Epistle to the Thessalonians, should be applied, I produce an accredited author, who, for his Dissertations on the Prophecies, has a high and, honored name in the Church.
"I. The first thing to be considered is, the apostasy here predicted. 'Some shall depart, or rather apostatize, from the faith.' An apostasy from the faith may be either total or partial; either when we renounce the whole, or when we deny some principal and essential article of it. It is not every error, or every heresy, that is apostasy from the faith. It is a revolt in a principal and essential article, when we worship God by any image or representation, or when we worship other beings besides God, and pray unto other mediators besides the one Mediator between God and man, the man Christ Jesus. This is the very essence of Christian worship, to worship the one true God, through the one true Christ; and to worship any other god, or any other mediator, is apostasy and rebellion against God and against Christ. Such is the nature of apostasy from the faith; and it is implied that this apostasy shall be general, and affect great numbers. For, though it be said only some shall apostatize, yet by some, here, many are understood. The original word frequently signifies a multitude and there are abundant instances in Scripture where it is used in that sense, as the reader may perceive from Joh 6:64-66; Rom 11:17; Co1 11:5, Co1 11:6. This apostasy may be general and extensive, and include many but not all.
"II. It is more particularly shown wherein the apostasy should consist, in the following words: Giving heed to seducing spirits and doctrines of devils; or rather: `Giving heed to erroneous spirits and doctrines concerning demons.' Spirits seem to be much the same in sense as doctrines, the latter word may be considered as explanatory of the former; and error sometimes signifying idolatry, erroneous doctrines may comprehend idolatrous as well as false doctrines. But it is still farther added, for explanation, that these doctrines should be doctrines of devils or of demons, where the genitive case is not to be taken actively, as if demons were the authors of these doctrines, but passively, as if demons were the subject of these doctrines. In Jer 10:8; Act 13:12; Heb 6:2, the genitive case is used in this manner; and, by the same construction, doctrines of demons are doctrines about or concerning demons. This is, therefore, a prophecy that the idolatrous theology of demons, professed by the Gentiles ,should be revived among Christians. Demons, according to the theology of the Gentiles, were middle powers between the gods and mortal men; and were regarded as mediators and agents between the gods and men. Of these demons there were accounted two kinds: one kind were the souls of men deified or canonized after death; the other kind were such as had never been the souls of men, nor ever dwelt in mortal bodies. These latter demons may be paralleled with angels, as the former may with canonized saints; and as we Christians believe there are good and evil angels, so did the Gentiles that there were good and evil demons. It appears then as if the doctrine of demons, which prevailed so long in the heathen world, was to be revived and established in the Christian Church. And is not the worship of saints and angels now, in all respects, the same that the worship of demons was in former times? The name only is different, the thing is essentially the same. The heathens looked upon their demons as mediators and intercessors between God and men; and are not the saints and angels regarded in the same light by many professed Christians? The promoters of this worship were sensible that it was the same, and that the one succeeded the other; and as the worship is the same, so likewise it is performed with the same ceremonies. Nay, the very same temples, the very same images, the very same altars, which once were consecrated to Jupiter and the other demons, are now reconsecrated to the Virgin Mary and other saints. The very same titles and inscriptions are ascribed to both; the very same prodigies and miracles are related of these as of those. In short, the whole almost of paganism is converted and applied to popery, the one is manifestly formed upon the same plan and principles as the other.
"III. Such an apostasy as this - of reviving the doctrines of demons, and worshipping the dead - was not likely to take place immediately, it should prevail and prosper in the latter days. The phrase of the latter times or days, or the last times or days, signifies any time yet to come; but denotes more particularly the times of Christianity. The times of Christianity may properly be called the latter times or days, or the last times or days, because it is the last of all God's revelations to mankind. Heb 1:1, Heb 1:2; Pe1 1:20.
"IV. Another remarkable peculiarity of this prophecy is, the solemn and emphatic manner in which it is delivered: The Spirit speaketh expressly. By the Spirit is meant the Holy Spirit of God, which inspired the prophets and apostles. The Spirit speaking expressly, may signify his speaking precisely and certainly, not obscurely and involvedly, as he is wont to speak in the prophets; or it may be said, The Spirit speaketh expressly, when he speaks in express words in some place or other of Divine writ; and the Spirit hath spoken the same thing in express words before in the prophecy of Daniel. Daniel has foretold, in express words, the worship of new demons or demi-gods; Dan 11:38. The mauzzim of Daniel are the same as the demons of St. Paul; gods protectors, or saints protectors, defenders and guardians of mankind. This, therefore, is a prophecy, not merely dictated by private suggestion and inspiration, but taken out of the written word. It is a prophecy not only of St. Paul's, but of Daniel's too; or rather of Daniel, confirmed and approved by St. Paul.
"V. The apostle proceeds, Ti1 4:2, to describe by what means and by what persons this apostasy should be propagated and established in the world. Speaking lies in hypocrisy, etc.; or rather, through the hypocricy of liars, having their conscience, etc.; for the preposition rendered in, frequently signifies through or by. Liars too, or speaking lies, cannot, possibly be joined with the original word rendered some, and that rendered giving heed, because they are in the nominative case, and this is in the genitive. Neither can it well be joined in the construction with the word rendered devils, or demons; for how can demons, or devils, be said to speak lies in hypocrisy, and to have their conscience seared, etc.? It is plain, then, that the great apostasy of the latter times was to prevail, through the hypocrisy of liars, etc. And has not the great idolatry of Christians, and the worship of the dead particularly, been diffused and advanced in the world by such instruments and agents? by fabulous books, forged under the names of the apostles and saints; by fabulous legends of their lives; by fabulous miracles, ascribed to their relics; by fabulous dreams and revelations; and even by fabulous saints, who never existed but in imagination.
"VI. Ti1 4:3. Forbidding to marry, etc. - This is a farther character of the promoters of this apostasy. The same hypocritical liars who should promote the worship of demons should also prohibit lawful marriage. The monks were the first who brought a single life into repute; they were the first also who revived and promoted the worship of demons. One of the primary and most essential laws and constitutions of all monks was the profession of a single life, and it is equally clear that the monks had the principal share in promoting the worship of the dead. The monks then were the principal promoters of the worship of the dead in former times. And who are the great patrons and advocates of the same worship now? Are not their legitimate successors and descendants, the monks and priests and bishops of the Church of Rome? And do not they also profess and recommend a single life, as well as the worship of saints and angels? Thus have the worship of demons, and the prohibition of marriage, constantly gone hand in hand together; and as they who maintain one maintain the other, so it is no less remarkable that they who disclaim the one, disclaim the other.
"VII. The last mark and character of these men is: Commanding to abstain from meats, etc. The same lying hypocrites who should promote the worship of demons, should not only prohibit lawful marriage, but likewise impose unnecessary abstinence from meats; and these too, as indeed it is fit they should, usually go together as constituent parts of the same hypocrisy. It is as much the law of monks to abstain from meats, as from marriage. Some never eat any flesh; others only certain kinds, on certain days. Frequent fasts are the rule and boast of their orders. So lived the monks of the ancient Church; so live, with less strictness perhaps, but with greater ostentation, the monks and friars of the Church of Rome; and these have been the principal propagators and defenders of the worship of the dead, both in former and in latter times. The worship of the dead is indeed so monstrously absurd as well as impious, that there was hardly any probability of its ever prevailing in the world but by hypocrisy and lies. But that these particular sorts of hypocrisy - celibacy, under pretense of chastity; and abstinence, under pretense of devotion - should be employed for this purpose, the Spirit of God alone could foresee and foretell. There is no necessary connection between the worship of the dead, and forbidding to marry, and commanding to abstain from meats; and yet it is certain that the great advocates for this worship have, by their pretended purity and mortification, procured the greater reverence to their persons, and the readier reception to their doctrines. But this idle, popish, monkish abstinence is as unworthy of a Christian as it is unnatural to a man; it is preventing the purpose of nature, and commanding to abstain from meats, which God hath created to be received with thanksgiving by believers, and them who know the truth." See Bishop Newton's Dissertations on the Prophecies; and Dr. Dodd's notes.
Which mode of interpretation is best, I shall not attempt to say: to determine the meaning of prophecies is a difficult task; and, in a case of this kind, I rather choose to trust to the judgment of others than to my own. It is to be deplored that all the preceding particulars apply but too well to the corruptions in the Romish Church, therefore to it they appear peculiarly applicable. But whether God had this Church alone in view, I dare not affirm.
Albert Barnes: Notes on the Bible - 1834
4:16: Take heed unto thyself - This may be understood as relating to everything of a personal nature that would qualify him for his work. It may be applied to personal piety; to health; to manners; to habits of living; to temper; to the ruling purposes; to the contact with others. In relation to personal religion, a minister should take heed:
(1) that he has true piety; and,
(2) that he is advancing in the knowledge and love of God. In relation to morals, he should be upright; to his contact with others, and his personal habits, he should be correct, consistent, and gentlemanly, so as to give needless offence to none. The person of a minister should be neat and cleanly; his manners such as will show the fair influence of religion on his temper and deportment; his style of conversation such as will be an example to the old and the young, and such as will not offend against the proper laws of courtesy and urbanity. There is no religion in a filthy person; in uncouth manners; in an inconvenient and strange form of apparel; in bad grammar, and in slovenly habits - and to be a real gentleman should be as much a matter of conscience with a minister of the gospel as to be a real Christian. Indeed, under the full and fair influence of the gospel, the one always implies the other. Religion refines the manners - it does not corrupt them; it makes one courteous, polite, and kind - it never produces boorish manners, or habits that give offence to the well-bred and the refined.
And unto the doctrine - The kind of teaching which you give, or to your public instructions. The meaning is, that he should hold and teach only the truth. He was to "take heed" to the whole business of public instruction; that is, both to the matter and the manner. The great object was to get as much truth as possible before the minds of his hearers, and in such a way as to produce the deepest impression on them.
Continue in them - That is, in these things which have been specified. He was ever to be found perseveringly engaged in the performance of these duties.
For in doing this thou shalt both save thyself - By holding of the truth, and by the faithful performance of your duties, you will secure the salvation of the soul. We are not to suppose that the apostle meant to teach that this would be the meritorious cause of his salvation, but that these faithful labors would be regarded as an evidence of piety, and would be accepted as such. It is equivalent to saying, that an unfaithful minister of the gospel cannot be saved; one who faithfully performs all the duties of that office with a right spirit, will be.
And them that hear thee - That is, you will be the means of their salvation. It is not necessary to suppose that the apostle meant to teach that he would save all that heard him. The declaration is to be understood in a popular sense, and it is undoubtedly true that a faithful minister will be the means of saving many sinners. This assurance furnishes a ground of encouragement for a minister of the gospel. He may hope for success, and should look for success. He has the promise of God that if he is faithful he shall see the fruit of his labors, and this result of his work is a sufficient reward for all the toils and sacrifices and self-denials of the ministry. If a minister should be the means of saving but one soul from the horrors of eternal suffering and eternal sinning, it would be worth the most self-denying labors of the longest life. Yet what minister of the gospel is there, who is at all faithful to his trust, who is not made the honored instrument of the salvation of many more than one? Few are the devoted ministers of Christ who are not permitted to see evidence even here, that their labor has not been in vain. Let not, then, the faithful preacher be discouraged. A single soul rescued from death will be a gem in his eternal crown brighter by far than ever sparkled on the brow of royalty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: Take: Ch1 28:10; Ch2 19:6; Mar 13:9; Luk 21:34; Act 20:28; Co1 3:10, Co1 3:11; Col 4:17; Ti2 4:2; Tit 2:7, Tit 2:15; Heb 12:15; Jo2 1:8
unto the: Ti1 4:6, Ti1 1:3; Rom 16:17; Eph 4:14; Tit 2:7; Heb 13:9; Jo2 1:9
continue: Act 6:4, Act 26:22; Rom 2:7; Ti2 3:14; Tit 1:9
thou shalt: Eze 3:19-21, Eze 33:7-9; Act 20:26, Act 20:27; Co1 9:27
them: Isa 55:11; Jer 23:22; Rom 10:10-14, Rom 11:14; Co1 9:22; Th1 2:16, Th1 2:19, Th1 2:20; Ti2 2:10; Plm 1:19; Jam 5:20
Geneva 1599
Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both (h) save thyself, and them that hear thee.
(h) Faith is by hearing, and hearing by preaching: and therefore the ministers of the word are so said to save themselves and others, because in them the Lord has put the word of reconciliation.
John Gill
Take heed unto thyself,.... Not as a man, or a Christian only, but as a minister; and as every minister should take heed to his life and conversation, that it be exemplary, as in Ti1 4:12 to his gifts, that they be not lost, or neglected, but used and improved; to the errors and heresies abroad, that he be not infected with them; and to his flock, which is the other part of himself, that he feed it with knowledge and understanding: and to thy doctrine: preached by him, that it be according to the Scriptures, be the doctrine of Christ, and his apostles, and according to godliness; that it tend to edification, and is pure, incorrupt, and all of a piece; and that it be expressed in the best manner, with all boldness and plainness; and that he defend it against all opposition:
continue in them; or "with them"; the members of the church at Ephesus; or rather in the doctrines of the Gospel; which should be done, though a majority is against them; though rejected by the wise, learned, and rich; though not to be comprehended by carnal reason; and though loaded with reproach and scandal; and though persecuted, yea even unto death for them:
for in doing this, thou shall both save thyself; a minister by taking heed to himself, and doctrine, saves himself from the pollutions of the world, from the errors and heresies of false teachers, from the blood of all men, and from all just blame in his ministry.
And them that hear thee; by being an example to them in doctrine and conversation, a minister is the means of saving and preserving those that attend on him, from erroneous principles, and immoral practices; and by faithfully preaching the Gospel to his hearers, he is instrumental in their eternal salvation; for though Jesus Christ is the only Saviour, the only efficient and procuring cause of salvation, yet the ministers of the Gospel are instruments by which souls believe in him, and so are saved; the word preached by them, being attended with the Spirit of God, becomes the ingrafted word, which is able to save, and is the power of God unto salvation; and nothing can more animate and engage the ministers of the word to take heed to themselves and doctrine, and abide therein, than this, of being the happy instruments of converting sinners, and saving them from death; see
John Wesley
Continue in them - In all the preceding advices.
Robert Jamieson, A. R. Fausset and David Brown
Take heed--Give heed (Acts 3:5).
thyself, and . . . doctrine--"and unto thy teaching." The two requisites of a good pastor: His teaching will be of no avail unless his own life accord with it; and his own purity of life is not enough unless he be diligent in teaching [CALVIN]. This verse is a summary of Ti1 4:12.
continue in them-- (Ti2 3:14).
in doing this--not "by doing this," as though he could save himself by works.
thou shalt . . . save thyself, and them that hear thee-- (Ezek 33:9; Jas 5:20). In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the teaching" of others, unless he be at the same time "giving heed unto himself."