Text -- 2 Timothy 2:17-26 (NET)

2:17 and their message will spread its infection like gangrene. Hymenaeus and Philetus are in this group. 2:18 They have strayed from the truth by saying that the resurrection has already occurred, and they are undermining some people’s faith. 2:19 However, God’s solid foundation remains standing, bearing this seal: “The Lord knows those who are his,” and “Everyone who confesses the name of the Lord must turn away from evil.” 2:20 Now in a wealthy home there are not only gold and silver vessels, but also ones made of wood and of clay, and some are for honorable use, but others for ignoble use. 2:21 So if someone cleanses himself of such behavior, he will be a vessel for honorable use, set apart, useful for the Master, prepared for every good work. 2:22 But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others who call on the Lord from a pure heart. 2:23 But reject foolish and ignorant controversies, because you know they breed infighting. 2:24 And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, 2:25 correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth 2:26 and they will come to their senses and escape the devil’s trap where they are held captive to do his will.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Ti 2:17

Will eat ( nomēn hexei ).

"Will have (future active of echō ) pasturage or increase"(nomē , old word from nemō , to pasture, in N.T. only here and Joh 10:9).

Robertson: 2Ti 2:17

As doth gangrene ( hōs gaggraina ).

Late word (medical writers and Plutarch), only here in N.T. From graō or grainō , to gnaw, to eat, an eating, spreading disease. Hymenaeus is probably the one mentioned in 1Ti 1:20. Nothing is known of Philetus.

Robertson: 2Ti 2:18

Men who ( hoitines ).

"The very ones who."

Robertson: 2Ti 2:18

Have erred ( ēstochēsan ).

"Missed the mark."First aorist active indicative of astocheō , for which see note on 1Ti 1:6; 1Ti 6:21.

Robertson: 2Ti 2:18

That the resurrection is past already ( anastasin ēdē gegonenai ).

Second perfect active infinitive of ginomai in indirect assertion after legontes (saying) with the accusative of general reference (anastasin ).

Robertson: 2Ti 2:18

Overthrow ( anatrepousin ).

See note on Tit 1:11.

Robertson: 2Ti 2:19

Howbeit ( mentoi ).

Strong adversative, "however."

Robertson: 2Ti 2:19

Firm ( stereos ).

Old adjective, solid, compact, in N.T. only here, 1Pe 5:9; Heb 5:12, Heb 5:14. See stereōma in Col 2:5. For themelios see note on 1Co 3:11; Rom 15:20; 1Ti 6:19. Cf. hedraiōma in 1Ti 3:15.

Robertson: 2Ti 2:19

Seal ( sphragis ).

See 1Co 9:2; Rom 4:11.

Robertson: 2Ti 2:19

Knoweth ( egnō ).

Timeless aorist active indicative of ginōskō . Quotation from Num 16:5.

Robertson: 2Ti 2:19

Let every one depart ( apostētō pās ).

Paraphrase of Num 16:27; Isa 26:13; Isa 52:11; Jer 20:9. Second aorist active imperative of aphistēmi (intransitive use), "Let every one stand off from."Probably another echo of the rebellion of Korah.

Robertson: 2Ti 2:20

In a great house ( en megalēi oikiāi ).

Metaphor of a palace. He doubtless has the Kingdom of God in mind, but he works out the metaphor of a great house of the rich and mighty.

Robertson: 2Ti 2:20

Vessels ( skeuē ).

Old word skeuos . See note on Rom 9:21 for the same double use as here.

Robertson: 2Ti 2:20

Of gold ( chrusā ).

Old contracted adjective chruseos , only here by Paul.

Robertson: 2Ti 2:20

Of silver ( argurā ).

Old contracted adjective argureos , in N.T. here, Act 19:24; Rev 9:20.

Robertson: 2Ti 2:20

Of wood ( xulina ).

Old adjective, in N.T. only here and Rev 9:20.

Robertson: 2Ti 2:20

Of earth ( ostrakina ).

Late adjective, from ostrakon , baked clay, in lxx, in N.T. only here and 2Co 4:7.

Robertson: 2Ti 2:21

If a man purge himself ( ean tis ekkatharēi ).

Paul drops the metaphor of the house and takes up the individual as one of the "vessels."Condition of third class with first aorist active subjunctive of ekkathairō , old verb, to cleanse out, in lxx, in N.T. only here and 1Co 5:7.

Robertson: 2Ti 2:21

From these ( apo toutōn ).

From the vessels for dishonour of 2Ti 2:20.

Robertson: 2Ti 2:21

Sanctified ( hēgiasmenon ).

Perfect passive participle of hagiazō , for which verb see note on 1Co 6:11.

Robertson: 2Ti 2:21

Meet for the master’ s use ( euchrēston tōi despotōi ).

Dative case despotēi (for which word see note on 1Ti 6:1) with euchrēston , neuter singular like hēgiasmenon agreeing with skeuos . Old verbal adjective (eu and chraomai , to use well), useful or usable for the master. In N.T. only here and 2Ti 4:11. See achrēston in Phm 1:11.

Robertson: 2Ti 2:21

Prepared ( hētoimasmenon ).

Perfect passive participle of hetoimazō , in a state of readiness, old and common word, elsewhere by Paul only 1Co 2:9 (lxx).

Robertson: 2Ti 2:22

Youthful ( neōterikas ).

Literary Koiné[28928]š word (Polybius, Josephus), only here in N.T. There are lusts peculiar to flaming youth.

Robertson: 2Ti 2:22

Flee ( pheuge ).

Present active imperative of pheugō , old and common verb. In this sense see note on 1Co 6:18.

Robertson: 2Ti 2:22

Follow after ( diōke ).

Present active imperative of diōkō as if in a chase for which sense see note on 1Th 5:15. Steady pursuit of these virtues like those in Gal 5:22.

Robertson: 2Ti 2:22

Call on the Lord ( epikaloumenon ton kurion ).

See note on 1Co 1:2; Rom 10:12-14.

Robertson: 2Ti 2:23

Ignorant ( apaideutous ).

Old verbal, here only in N.T. (a privative and paideuō ). Untrained, uneducated, "speculations of a half-educated mind"(Parry).

Robertson: 2Ti 2:23

Refuse ( paraitou ).

See note on 1Ti 4:7.

Robertson: 2Ti 2:23

They gender strifes ( gennōsin machas ).

Present active indicative of old and common verb gennaō (Rom 9:11). "They beget battles."See note on 2Ti 2:14.

Robertson: 2Ti 2:24

Must not strive ( ou dei machesthai ).

Rather, "it is not necessary for him to fight"(in such verbal quibbles). The negative ou goes with dei , not with the infinitive machesthai .

Robertson: 2Ti 2:24

Gentle ( ēpion ).

Old word (from epos , speech), affable, mild, in N.T. only here (and 1Th 2:7 in some MSS.; W. H. have nēpios ).

Robertson: 2Ti 2:24

Teachable ( didaktikon ).

See note on 1Ti 3:2.

Robertson: 2Ti 2:24

Forbearing ( anexikakon ).

Late compound (from future of anechō , anexō , and kakon , putting up with evil). Here only in N.T.

Robertson: 2Ti 2:25

Correcting ( paideuonta ).

See Tit 2:12. "Schooling"(Parry).

Robertson: 2Ti 2:25

Oppose themselves ( antidiatithemenous ).

Present middle (direct) participle of antidiatithēmi , late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T.

Robertson: 2Ti 2:25

If peradventure God may give ( mē pote dōiē ho theos ).

Here Westcott and Hort read the late form of the second aorist active optative of didōmi for the usual doiē as they do in 2Ti 1:18. But there it is a wish for the future and so regular, while here the optative with mē pote in a sort of indirect question is used with a primary tense dei (present) and parallel with an undoubted subjunctive ananēpsōsin , while in Luk 3:15 mē pote eie is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, Grammar , p. 989) so that we cannot go as far as Moulton does and say that we "must"read the subjunctive dōēi here ( Prolegomena , pp. 55, 193).

Robertson: 2Ti 2:25

Repentance ( metanoian ).

"Change of mind"(2Co 7:10; Rom 2:4).

Robertson: 2Ti 2:25

Unto the knowledge of the truth ( eis epignōsin alētheias ).

Paul’ s word "full knowledge"(1Co 1:9).

Robertson: 2Ti 2:26

They may recover themselves ( ananēpsōsin ).

First aorist active subjunctive of ananēphō , late and rare word, to be sober again, only here in N.T., though nēphō is in 1Th 5:6.

Robertson: 2Ti 2:26

Out of the snare of the devil ( ek tēs tou diabolou pagidos ).

They have been caught while mentally intoxicated in the devil’ s snare (1Ti 3:7). See note on Rom 11:9 for pagis .

Robertson: 2Ti 2:26

Taken captive ( ezōgrēmenoi ).

Perfect passive participle of zōgreō , old verb, to take alive (zōos , agreō ), in N.T. only here and Luk 5:10 (of Peter). "Taken captive alive."

Robertson: 2Ti 2:26

By him unto his will ( hup' autou eis to ekeinou thelēma ).

This difficult phrase is understood variously. One way is to take both autou and ekeinou , to refer to the devil. Another way is to take both of them to refer to God. Another way is to take autou of the devil and ekeinou , of God. This is probably best, "taken captive by the devil""that they may come back to soberness to do the will of God."There are difficulties in either view.

Vincent: 2Ti 2:17

Will eat ( νομὴν ἕξει )

Lit. will have pasturage , and so grow . Νομὴ πυρός a spreading of fire: a sore is said νομὴν ποιεῖσθαι to spread . Comp. Act 4:17, διανεμηθῇ spread , of the influence of the miracle of Peter, from the same root, νέμειν to distribute or divide ; often of herdsmen, to pasture . Νομὴ only here and Joh 10:9

Vincent: 2Ti 2:17

Canker ( γάγγραινα )

Transliterated into gangrene . An eating sore ; a cancer . N.T.o . o lxx. Comp. Ovid:

" Solet immedicabile cancer

Serpere, et illaesas vitiatis addere partes."

Metam . ii . 826

Vincent: 2Ti 2:18

Have erred ( ἠστόχησαν )

See on 1Ti 1:6.

Vincent: 2Ti 2:18

The resurrection ( ἀνάστασιν )

Only here in Pastorals.

Vincent: 2Ti 2:19

Nevertheless ( μέντοι )

Mostly in John. o P. Only here in Pastorals.

Vincent: 2Ti 2:19

The foundation of God standeth sure ( ὁ στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν )

Wrong. Στερεὸς sure is attributive, not predicative. Rend. the firm foundation of God standeth . The phrase foundation of God , N.T.o . Θεμέλιος foundation is an adjective, and λίθος stone is to be supplied. It is not to be taken by metonymy for οἰκία house (2Ti 2:20), but must be interpreted consistently with it, and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation . By " the sure foundation of God" is meant the church , which is " the pillar and stay of the truth" (1Ti 3:15), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of " the sound teaching" (1Ti 1:10), which is " according to godliness" (1Ti 6:3), and which is deposited in it. " The mystery of godliness " is intrusted to it (1Ti 3:16). Its servants possess " the mystery of the faith" (1Ti 3:9). In 1Co 3:11, Christ is represented as " the chief corner-stone." In Eph 2:20, the church is built " upon the foundation of the apostles and prophets," with Christ as the corner-stone, and grows into a " holy temple (ναὸν ) in the Lord." Here, the church itself is the foundation, and the building is conceived as a great dwelling-house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. 1Co 3:16,1Co 3:17. Στερεός firm only here, Heb 5:12, Heb 5:14, and 1Pe 5:9 (note). Ἕστηκεν standeth , in contrast with overthrow (2Ti 2:18).

Vincent: 2Ti 2:19

Seal ( σφραγῖδα )

Mostly in Revelation. Only here in Pastorals. In Paul, Rom 4:11; 1Co 9:2. Used here rather in the sense of inscription or motto . Comp. Deu 6:9; Deu 11:20; Rev 21:14. There are two inscriptions on the foundation stone, the one guaranteeing the security , the other the purity , of the church. The two go together. The purity of the church is indispensable to its security.

Vincent: 2Ti 2:19

The Lord knoweth them that are his ( ἔγνω κύριος τοὺς ὄντας αὐτοῦ )

The first inscription: God knows his own . Comp. Num 16:5; 1Co 13:12. For ἔγνω knoweth , see on Gal 4:9. Them that are his , his ἐκλεκτοὶ chosen ; see 2Ti 2:10; Tit 1:1; Rom 8:33; Col 3:12; 1Pe 2:9 : Rev 17:14. Not, however, in any hard, predestinarian sense. Comp. Joh 10:14; Mat 7:23; Luk 13:25, Luk 13:27.

Vincent: 2Ti 2:19

Let every one that nameth the name of Christ depart from iniquity

The second inscription, concerning the purity of the church. For of Christ rend. of the Lord (κυρίου ). Ὁνομάζων nameth , only here in Pastorals. It means to give a name to , to style , as Mar 3:14; Luk 6:14; 1Co 5:11 : to pronounce a name as having a special virtue , as in incantation, as Act 19:13 : to utter a name as acknowledging and appropriating what the name involves , as a confession of faith and allegiance . So here. Comp. Rom 15:20; 1Co 5:11; Isa 26:13. For ὄνομα name , see on 2Th 1:12. Ἁποστήτω ἀπὸ ἀδικίας depart from iniquity . For the verb, see on 1Ti 4:1. Mostly in Luke and Acts. Comp. Num 16:26; Isa 52:11. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Phi 2:12. The gift of grace (Eph 2:8) is exhibited in making one a coworker with God (1Co 3:9). The salvation bestowed by grace is to be " carried out" (Phi 2:12) by man with the aid of grace (Rom 6:8-19; 2Co 6:1). What this includes and requires appears in Phi 3:10; Phi 4:1-7; Eph 4:13-16, Eph 4:22 ff.; Col 2:6, Col 2:7.

Vincent: 2Ti 2:20

But the church embraces a variety of characters. Unrighteous men steal into it. So, in a great household establishment there are vessels fit only for base uses.

House ( οἰκίᾳ )

As θεμέλιος foundation indicates the inward, essential character of the church, οἰκία exhibits its visible, outward aspect. The mixed character of the church points to its greatness (μεγάλῃ ).

Vincent: 2Ti 2:20

Vessels ( σκεύη )

See on Mat 12:29; see on Mar 3:27; see on Act 9:15; see on Act 27:17; see on 1Pe 3:7.

Vincent: 2Ti 2:20

Of wood and of earth ( ξύλινα καὶ ὀστράκινα )

Ξύλινος wooden only here and Rev 9:20. Ὁστράκινος of baked clay , only here and 2Co 4:7 (note). Comp. the different metaphor, 1Co 3:12.

Vincent: 2Ti 2:20

Some to honor and some to dishonor

After Rom 9:21.

Vincent: 2Ti 2:21

Purge ( ἐκκαθάρῃ )

Only here and 1Co 5:7. The meaning is, separate himself from communion with .

Vincent: 2Ti 2:21

From these ( ἀπὸ τούτων )

From such persons as are described as " vessels unto dishonor." Some attempt to relieve the awkwardness of this figure by referring these to persons mentioned in 2Ti 2:16, 2Ti 2:17.

Vincent: 2Ti 2:21

Unto honor ( εἰς τιμήν )

Const. with vessel , not with sanctified .

Vincent: 2Ti 2:21

Sanctified ( ἡγιασμένον )

Comp. 1Ti 4:5. Set apart to noble and holy uses, as belonging to God. See on ἁγιασμός sanctification , Rom 6:19. For ἅγιος holy , see on 1Ti 5:10.

Vincent: 2Ti 2:21

Meet ( εὔχρηστον )

From εὐ well and χρᾶσθαι to use . Hence, easy to make use of , useful . The A.V. meet , is fit , suitable . Rend. serviceable . In contrast with to no profit , 2Ti 2:14. See Phm 1:11, where the contrast with ἄχρηστος useless is brought out. Only here, 2Ti 4:11, Phm 1:11.

Vincent: 2Ti 2:21

For the master's use ( τῷ δεσπότῃ )

Use is superfluous. Rend. for the master . The master of the household. See on 1Ti 6:1.

Vincent: 2Ti 2:21

Prepared ( ἡτοιμασμένον )

In Paul, 1Co 2:9; Phm 1:22. Only here in Pastorals. Comp. Tit 3:1.

Vincent: 2Ti 2:21

Every good work

The phrase in Paul, 2Co 9:8; Col 1:10; 2Th 2:17. In Pastorals, 1Ti 5:10; 2Ti 3:17; Tit 1:16; Tit 3:1.

Vincent: 2Ti 2:22

Youthful lusts ( νεωτερικὰς ἐπιθυμίας )

Νεωτερικὸς youthful , N.T.o . For ἐπιθυμία desire , lust , see on Mar 4:19; see on 1Th 4:5. Such counsel from Paul to Timothy seems strange.

Vincent: 2Ti 2:22

Follow ( δίωκε )

Pursue . Stronger than follow. A favorite word with Paul to denote the pursuit of moral and spiritual ends. See Rom 9:30, Rom 9:31; Rom 12:13; 1Co 14:1; Phi 3:12.

Vincent: 2Ti 2:22

Peace ( εἰρήνην )

Not a distinct virtue in the list, but a consequence of the pursuit of the virtues enumerated. Const. with with them that call , etc. For peace with διώκειν pursue , see Rom 14:19; Heb 12:14, and Psa 34:14, cit. 1Pe 3:11.

Vincent: 2Ti 2:22

Call on the Lord ( ἐπικαλουμένων τὸν κύριον )

A Pauline phrase, only here in Pastorals. See Rom 10:12, Rom 10:13, Rom 10:14; 1Co 1:2. See also Act 2:21; Act 9:14; Act 22:16.

Vincent: 2Ti 2:22

Out of a pure heart ( ἐκ καθαρᾶς καρδίας )

Const. with call on the Lord . The phrase, 1Ti 1:5; 1Pe 1:22. Comp. Mat 5:8.

Vincent: 2Ti 2:23

Foolish ( μωρὰς )

In Pastorals only here and Tit 3:9. Μωρός means dull , sluggish , stupid: applied to the taste, flat , insipid: comp. μωρανθῇ have lost his savor , Mat 5:13. In Pastorals never substantively, a fool , but so in 1Co 3:18; 1Co 4:10. Comp. ἄφρων , 1Co 15:36.

Vincent: 2Ti 2:23

Unlearned ( ἀπαιδεύτους )

Rev. ignorant is better; but the meaning at bottom is undisciplined: questions of an untrained mind, carried away with novelties: questions which do not proceed from any trained habit of thinking.

Vincent: 2Ti 2:23

Questions ( ζητήσεις )

Better, questionings . See on 1Ti 6:4.

Vincent: 2Ti 2:23

Avoid ( παραιτοῦ )

See on 1Ti 4:7. Better, refuse or decline .

Vincent: 2Ti 2:23

Gender ( γεννῶσι )

Only here in Pastorals. In Paul, metaphorically, 1Co 4:15; Phm 1:10; Gal 4:24.

Vincent: 2Ti 2:24

The servant of the Lord ( δοῦλον κυρίου )

The teacher or other special worker in the church. Comp. Tit 1:1; Rom 1:1; Gal 1:10; Phi 1:1, Col 4:12. Of any Christian, 1Co 7:22; Eph 6:6. The phrase is often applied to the Old Testament prophets as a body: see Amo 3:7; Jer 7:25; Ezr 9:11; Dan 9:6. To Joshua, Jdg 2:8; to David, Psa 78:70.

Vincent: 2Ti 2:24

Must not ( οὐ δεῖ )

Moral obligation.

Vincent: 2Ti 2:24

Gentle ( ἤπιον )

Only here and 1Th 2:7 (note).

Vincent: 2Ti 2:24

Apt to teach, patient ( διδακτικόν, ἀνεξίκακον )

Διδακτικός apt to teach , only here and 1Ti 3:2 (note). Ἁνεξικακία forbearing , N.T.o . Ανεξικακία forbearance Wisd. 2:19. Rend. Forbearing .

Vincent: 2Ti 2:25

In meekness ( ἐν πραὺτητι )

A Pauline word, only here in Pastorals, but comp. πραυπαθία , 1Ti 6:11 (note). Const. with instructing .

Vincent: 2Ti 2:25

Instructing ( παιδεύοντα )

See on 1Ti 1:20. Better, correcting .

Vincent: 2Ti 2:25

Those that oppose themselves ( τοὺς ἀντιδιατιθέμενους )

N.T. o lxx. Class. only late Greek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ἀντιθέσεις oppositions (1Ti 6:20); = gainsayers (ἀντιλέγοντες Tit 1:9). Paul's word is ἀντίκεισθαι to oppose: see 1Co 16:9; Gal 5:17; Phi 1:28; 2Th 2:4.

Vincent: 2Ti 2:25

Repentance ( μετάνοιαν )

Only here in Pastorals. See on repent Mat 3:2.

Vincent: 2Ti 2:25

To the acknowledging of the truth ( εἰς ἐπίγνωσιν ἀληθείας )

More correctly, the knowledge . The formula Pasto . See 1Ti 2:4 (note); 2Ti 3:7. For εἰς unto after μετάνοια repentance , see Mar 1:4; Luk 3:3; Luk 24:47; Act 11:18; Act 20:21; 2Co 7:10.

Vincent: 2Ti 2:26

May recover themselves ( ἀνανήψωσιν )

Lit. may return to soberness . N.T.o . See on be sober , 1Th 5:6. A similar connection of thought between coming to the knowledge of God and awaking out of a drunken stupor, occurs 1Co 15:34.

Vincent: 2Ti 2:26

Out of the snare of the devil ( ἐκ τῆς τοῦ διαβόλου παγίδος )

Comp. Psa 124:7. The phrase snare of the devil , only here and 1Ti 3:7 (note). The metaphor is mixed; return to soberness out of the snare of the devil.

Vincent: 2Ti 2:26

Who are taken captive ( ἐζωγρημένοι )

Or, having been held captive . Only here and Luk 5:10 (note on thou shalt catch ).

Vincent: 2Ti 2:26

By him ( ὑπ ' αὐτοῦ )

The devil.

Vincent: 2Ti 2:26

At his will ( εἰς τὸἐκείνου θέλημα )

Better, unto his will: that is, to do his (God's) will.

The whole will then read: " And that they may return to soberness out of the snare of the devil (having been held captive by him) to do God's will."

Wesley: 2Ti 2:17

If they go on, will be mischievous as well as vain, and will eat as a gangrene.

Wesley: 2Ti 2:18

Perhaps asserting that it is only the spiritual passing from death unto life.

Wesley: 2Ti 2:19

His truth and faithfulness.

Wesley: 2Ti 2:19

Can never be overthrown; being as it were sealed with a seal, which has an inscription on each side: on the one, The Lord knoweth those that are his; on the other, Let every one who nameth the name of the Lord, as his Lord, depart from iniquity. Indeed, they only are his who depart from iniquity. To all others he will say, "I know you not." Mat 7:22-23

Wesley: 2Ti 2:20

Such as the church, it is not strange that there are not only vessels of gold and silver, designed for honourable uses, but also of wood and of earth - For less honourable purposes. Yet a vessel even of gold may be put to the vilest use, though it was not the design of him that made it.

Wesley: 2Ti 2:21

Vessels of dishonour, so as to have no fellowship with them.

Wesley: 2Ti 2:22

Those peculiarly incident to youth.

Wesley: 2Ti 2:22

Unity with all true believers.

Wesley: 2Ti 2:22

Youthful desires, destroy this purity: righteousness, faith, love, peace, accompany it.

Wesley: 2Ti 2:24

Eagerly or passionately.

Wesley: 2Ti 2:24

As do the vain wranglers spoken of, 2Ti 2:23.

Wesley: 2Ti 2:24

Chiefly by patience and unwearied assiduity.

Wesley: 2Ti 2:25

He has often need of zeal, always of meekness.

Wesley: 2Ti 2:25

For it is wholly his work.

Wesley: 2Ti 2:25

The acknowledging of the truth would then quickly follow.

Wesley: 2Ti 2:26

At present are not only captives, but asleep; utterly insensible of their captivity.

JFB: 2Ti 2:17

Literally, "will have pasture." The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer feeding on their vitals.

JFB: 2Ti 2:17

A "cancer" or "gangrene."

JFB: 2Ti 2:17

(See on 1Ti 1:20). After his excommunication he seems to have been readmitted into the Church and again to have troubled it.

JFB: 2Ti 2:18

Greek, "missed the aim" (see 1Ti 6:21).

JFB: 2Ti 2:18

Has already taken place. The beginnings of the subsequent Gnostic heresy already existed. They "wrested" (2Pe 3:16) Paul's own words (Rom 6:4; Eph 2:6; Col 2:12) "to their own destruction," as though the resurrection was merely the spiritual raising of souls from the death of sin. Compare 1Co 15:12, where he shows all our hopes of future glory rest on the literal reality of the resurrection. To believe it past (as the Seleucians or Hermians did, according to AUGUSTINE [Epistles, 119.55, To Januarius, 4]), is to deny it in its true sense.

JFB: 2Ti 2:18

Trying to subvert "the foundation" on which alone faith can rest secure (2Ti 2:19; compare Tit 1:11).

JFB: 2Ti 2:19

Notwithstanding the subversion of their faith, "the firm foundation of God standeth" fast (so the Greek ought to be translated). The "foundation" here is "the Church" [ALFORD], "the ground" or basement support "of the truth" (1Ti 3:15), Christ Himself being the ultimate "foundation" (1Co 3:11). In the steadfast standing of the Church there is involved the steadfast certainty of the doctrine in question (2Ti 2:18). Thus the "house" (2Ti 2:20) answers to the "foundation"; it is made up of the elect whom "the Lord knoweth" (acknowledgeth, recognizes, Psa 1:6; Mat 7:23; Joh 10:14; 1Co 8:3) as "His," and who persevere to the end, though others "err concerning the faith" (Mat 24:24; Joh 10:28; Rom 8:38-39; 1Jo 2:19). BENGEL takes "the foundation" to be the immovable faithfulness of God (to His promises to His elect [CALVIN]). This contrasts well with the erring from the faith on the part of the reprobate, 2Ti 2:18. Though they deny the faith, God abates not His faithfulness (compare 2Ti 2:13).

JFB: 2Ti 2:19

Seeing that it has [ELLICOTT].

JFB: 2Ti 2:19

"inscription": indicating ownership and destination: inscriptions were often engraven on a "foundation" stone (Rev 21:14) [ALFORD]. This will agree with the view that "the foundation" is the Church (Eph 2:20). If it be taken God's immovable faithfulness, the "seal" will be regarded as attached to His covenant promise, with the inscription or legend, on one side of its round surface, "The Lord knoweth (it is 'knew' in the Septuagint, Num 16:5, to which Paul here alludes, altering it for his purpose by the Spirit) them that are His"; on the observe side, "Let every one that nameth (as his Lord, Psa 20:7, or preacheth in His name, Jer 20:9) Christ."

JFB: 2Ti 2:19

Greek, "stand aloof."

JFB: 2Ti 2:19

(Isa 52:11). In both clauses there may be an allusion to Num 16:5, Num 16:26, Septuagint. God's part and man's part are marked out. God chooseth and knoweth His elect; our part is to believe, and by the Spirit depart from all iniquity, an unequivocal proof of our being the Lord's (compare Deu 29:29; Luk 13:23-27). St. Lucian when asked by his persecutors, "Of what country art thou?" replied, "I am a Christian." "What is your occupation? . . . I am a Christian." "Of what family? . . . I am a Christian." [CHRYSOSTOM, Orations, 75]. He cannot be honored with the name Christian, who dishonors by iniquity, Christ, the Author of the name. Blandina's refreshment amidst her tortures was to say, "I am a Christian, and with us Christians no evil is done" [EUSEBIUS, Ecclesiastical History, 5.1]. Apostasy from the faith is sure soon to be followed by indulgence in iniquity. It was so with the false teachers (2Ti 3:2-8, 2Ti 3:13).

JFB: 2Ti 2:20

That is, the visible professing Christian Church (1Ti 3:15). Paul is speaking, not of those without, but of the [visible] family of God [CALVIN]. So the parable of the sweep-net (Mat 13:47-49) gathering together of every kind, good and bad: as the good and bad cannot be distinguished while under the waves, but only when brought to shore, so believers and unbelievers continue in the same Church, until the judgment makes the everlasting distinction. "The ark of Noah is a type of the Church; as in the former there were together the leopard and the kid, the wolf and the lamb; so in the latter, the righteous and sinners, vessels of gold and silver, with vessels of wood and earth" [JEROME, Dialogue against the Luciferians, 302] (compare Mat 20:16).

JFB: 2Ti 2:20

Precious and able to endure fire.

JFB: 2Ti 2:20

Worthless, fragile, and soon burnt (1Co 3:12-15; 1Co 15:47).

JFB: 2Ti 2:20

The former . . . the latter.

JFB: 2Ti 2:20

(Pro 16:4; Rom 9:17-23).

JFB: 2Ti 2:21

The Greek expresses "If one (for example, thou, Timothy) purify himself (so as to separate) from among these" (vessels unto dishonor).

JFB: 2Ti 2:21

Set apart as wholly consecrated to the Lord.

JFB: 2Ti 2:21

Some oldest manuscripts omit "and."

JFB: 2Ti 2:21

The Lord's. Paul himself was such a vessel: once one among those of earth, but afterwards he became by grace one of gold.

JFB: 2Ti 2:21

(2Ti 3:17; Tit 3:1). Contrast Tit 1:16.

JFB: 2Ti 2:22

There are many lusts from which our greatest safety is in flight (Gen 39:12). Avoid occasions of sin. From the abstemious character of Timothy (1Ti 5:23) it is likely that not animal indulgences, but the impetuosity, rash self-confidence, hastiness, strife, and vainglory of young men (1Jo 2:14-16), are what he is here warned against: though the Spirit probably intended the warning to include both in its application to the Church in general.

JFB: 2Ti 2:22

Greek, "But"; in contrast to "every good work," 2Ti 2:21.

JFB: 2Ti 2:22

Timothy was a youth (1Ti 4:12).

JFB: 2Ti 2:22

The opposite of "iniquity," that is, unrighteousness (2Ti 2:19; compare 1Ti 6:11).

JFB: 2Ti 2:22

Rather, put no comma, "peace with them that call on the Lord out of a pure heart" (1Ti 1:5; Eph 6:5; Col 3:22). We are to love all men, but it is not possible to be at peace with all men, for this needs community of purpose and opinion; they alone who call on the Lord sincerely (as contrasted with the false teachers who had only the form of godliness, 2Ti 3:5, 2Ti 3:8; Tit 1:15-16) have this community [THEODORET]. (Rom 12:18).

JFB: 2Ti 2:23

(Tit 3:9.)

JFB: 2Ti 2:23

Greek, "undisciplined"; not tending to promote the discipline of faith and morals (Pro 5:23). "Uninstructive"; in contrast with "instructing" (2Ti 2:25), and "wise unto salvation" (2Ti 3:15).

JFB: 2Ti 2:23

"decline."

JFB: 2Ti 2:24

"The servant of the Lord" must imitate his master in not striving contentiously, though uncompromising in earnestly contending for the faith (Jud 1:3; Mat 12:19).

JFB: 2Ti 2:24

"patient" (Greek, "patient in bearing wrongs") in respect to adversaries. He is to be gentle so that he may occasion no evils; patient so that he may endure evils.

JFB: 2Ti 2:24

Implying not only solid teaching and ease in teaching, but patience and assiduity in it [BENGEL].

JFB: 2Ti 2:25

Greek, "disciplining," instructing with correction, which those who deal in "uninstructive" or "undisciplined questions" need (see on 2Ti 2:23; 1Ti 1:20).

JFB: 2Ti 2:25

Greek, "oppositely affected"; those of a different opinion.

JFB: 2Ti 2:25

Greek, "if at any time."

JFB: 2Ti 2:25

Which they need as antecedent to the full knowledge (so the Greek for 'acknowledgment') of the truth" (1Ti 2:4), their minds being corrupted (2Ti 3:8), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the will, not in the intellect (Joh 7:17). Therefore repentance is their first need. That, not man, but God alone can "give" (Act 5:31).

JFB: 2Ti 2:26

Greek, "awake to soberness," namely from the spiritual intoxication whereby they have fallen into the snare of the devil.

JFB: 2Ti 2:26

(Eph 6:11, "the wiles of the devil": 1Ti 3:7; 1Ti 6:9).

JFB: 2Ti 2:26

So as to follow the will of "THAT" (the Greek emphatically marks Satan thus) foe. However, different Greek pronouns stand for "him" and "his"; and the Greek for "taken captive" means not "captured for destruction," but "for being saved alive," as in Luk 5:10, "Thou shalt catch men to save them unto life"; also there is no article before the Greek participle, which the English Version "who are taken captive," would require. Therefore, translate, "That they may awake . . . taken as saved (and willing) captives by him (the servant of the Lord, 2Ti 2:24), so as to follow the will of HIM (the Lord, 2Ti 2:24, or "God," 2Ti 2:25)." There are here two evils, the "snare" and sleep, from which they are delivered: and two goods to which they are translated, awaking and deliverance. Instead of Satan's thrall comes the free and willing captivity of obedience to Christ (2Co 10:5). It is God who goes before, giving repentance (2Ti 2:25); then the work of His servant following is sure to be crowned with success, leading the convert henceforth to "live to the will of God" (Act 22:14; 1Pe 4:2).

Clarke: 2Ti 2:17

Their word will eat as doth a canker - Ὡς γαγγραινα· As a gangrene; i.e. as a mortification in the flesh, where the circulation is entirely stopped, and putrefaction takes place, which continues to corrupt all the circumjacent flesh, spreading more and more till death takes place, unless stopped by a timely and judicious application of medicine. Such is the influence of false doctrine; it fixes its mortal seed in the soul, which continues to corrupt and assimilate every thing to itself, till, if not prevented by a timely application of the word of life, under the direction of the heavenly Physician, it terminates in the bitter pains of an eternal death. To such a gangrene the apostle compares the corrupt doctrines of Hymeneus and Philetus.

Clarke: 2Ti 2:18

Who concerning the truth have erred - They had the truth, but erred or wandered from it, saying the resurrection was already past, and thus denying the resurrection of the body, and, by consequence, future rewards and punishments; and this necessarily sapped the foundation of all religion: and thus the gangrene had, in reference to their unhappy votaries, a rapid and unchecked operation.

Clarke: 2Ti 2:19

The foundation of God standeth sure - The word θεμελιος signifies literally a foundation, and especially the foundation of a building; and metaphorically, the building itself, and often a noble mansion or palace. In this place the apostle compares the religion of Christ to a great or noble mansion. See 2Ti 2:20. And as this religion is founded on the authority and power of the Almighty, it necessarily must stand sure and be permanent. This house has an inscription on it, for so σφραγις, seal, is frequently understood; and this is evidently an allusion to the ancient temples. Above the door of the temple of Delphi there was the Greek word ει thou art, on which Plutarch has written an express treatise. In many of the Mohammedan mosques the walls are covered with inscriptions, which are ordinarily sentences taken from the Koran, relative to the majesty of God, or the nature of his worship. And we know that there was an inscription on the mitre of the high priest among the Jews, viz.: קדש ליהՀ•ה kodesh laihovah , "Holiness to the Lord;"Exo 28:36; Exo 39:30. See also Zec 14:20. And this inscription may here be represented as being made with the seal of God, for he stamps this on all things belonging to himself and his worship

But some suppose θεμελιος here to signify a contract or covenant by which two parties are bound to fulfill certain conditions and duties, the obligation to which, each takes on him by sealing the instrument with his seal. Among the Asiatics, these seals have scarcely ever any image or figure on them, but always some very expressive inscription. I have seen many of these, and several of them are now before me. The twofold inscription, i.e. one on the seal of each party, may be here alluded to; that on God’ s seal is, Εγνω Κυριος τους οντας αὑτου· The Lord approveth of them that are his. That on the seal of his followers is, Αποστητω απο αδικιας πας ὁ ονομαζων το ονομα Κυριου . Let every one who nameth the name of the Lord (every Christian) depart from iniquity. Thus each has his peculiar inscription

Κυριου, Lord, instead of Χριστου, Christ, is the reading of almost all the MSS. of importance, and the principal versions

Clarke: 2Ti 2:19

The Lord knoweth - i.e. Approves, watches over, and provides for, them that are his true followers. To this his followers most cheerfully subscribe, and say: Let every one that nameth this Lord avoid every appearance of evil.

Clarke: 2Ti 2:20

But in a great house - Here the apostle carries on the allusion introduced in the preceding verse. As the foundation of God refers to God’ s building, i.e. the whole system of Christianity, so here the great house is to be understood of the same; and the different kinds of vessels mean the different teachers, as well as the different kinds of members. In this sacred house at Ephesus there were vessels of gold and silver - eminent, holy, sincere, and useful teachers and members, and also vessels of wood and of earth - false and heretical teachers, such as Hymeneus and Philetus, and their followers. There are also in such houses vessels employed, some in a more honorable, others in a less honorable, office. To these he seems also to compare the same persons.

Clarke: 2Ti 2:21

If a man therefore purge himself from these - He that takes heed to his ways and to his doctrines, and walks with God, will separate himself, not only from all false doctrine, but from all wicked men, and thus be sanctified and proper to be employed by the Master in every good word and work. The apostle has not made the application of these different similes, and it is very difficult to tell what he means.

Clarke: 2Ti 2:22

Flee also youthful lusts - Not only all irregular and sensual desires, but pride, ambition, and, above all, the lust of power, to which most men will sacrifice all other propensities, their ease, pleasure, health, etc. This is the most bewitching passion in the human heart. Both in Church and state it is ruinous; but particularly so in the former. Timothy was now between thirty and forty years of age, the very age in which ambition and the love of power most generally prevail. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age; covetousness and carking cares the crimes of old age

Clarke: 2Ti 2:22

Follow righteousness - Flee from sin, pursue goodness. Righteousness - whatever is just, holy, and innocent. Faith - fidelity both to God and man, improving that grace by which thy soul may be saved, and faithfully discharging the duties of thy office, that thou mayest save the souls of others. Charity - love to God and man. Peace among all the members of the Church, and as far as possible with all men; but especially among those who invoke the Lord out of a pure desire to glorify his name.

Clarke: 2Ti 2:23

Foolish and unlearned questions - See the notes on 1Ti 1:4; 1Ti 4:7 (note), and Tit 3:9 (note).

Clarke: 2Ti 2:24

The servant of the Lord must not strive - See on 1Ti 3:2 (note), 1Ti 3:3 (note).

Clarke: 2Ti 2:25

Those that oppose - Αντιδιατιθεμενους . This seems to refer to those who opposed the apostle’ s authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter

Clarke: 2Ti 2:25

If God peradventure - He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God’ s mercy.

Clarke: 2Ti 2:26

And that they may recover themselves - The construction of this verse is extremely difficult, though the sense given by our translation is plain enough. I shall set down the original, and the principal English translations: -

Και ανανηψωσιν εκ της του διαβολου παγιδος, εζωγρημενοι ὑπ ’ αυτου εις εκεινου θελημα

And thei rise agein fro snaaris of the debyl, of whome thei ben holde captyffis at his wille. - Wiclif. First translation into English, 1378

And to turne agayne from the snare of devell, which are holden in prison of him at his will. - Coverdale. First printed English Bible, 1535

That they may come to themselves agayne out of the snare of the devyll, which are now taken of him at hys will. - Edward VIth’ s Bible, by Becke, 1549

And they may recover their senses to perform his will, after being rescued alive by the servant of the Lord out of the snare of the devil. - Wakefield; who refers αυτου, him, to the servant of the Lord, 2Ti 2:24

And being caught alive by him out of the snare of the devil, they may awake to do his will. - Macknight; who remarks that αυτου, the relative, means the servant of the Lord; and εκεινου, the demonstrative, refers to God, mentioned 2Ti 2:15

I leave these different translations with the reader

I Have referred, in the preceding notes, to inscriptions which appear on the buildings and coins of the Asiatics; such inscriptions are, in general, very curious, and carry with them a considerable show of piety to God, in the acknowledgment of his providence and mercy. I shall quote one merely as a curiosity, without supposing it to be immediately applicable to the illustration of the text

There is extant a gold circular coin of the Great Mogul Shah Jehan, struck at Delhi, A. H. 1062, a.d. 1651, five inches and a half in diameter; on each side of this coin is a square, the angles of which touch the periphery; within this square, and in the segments, there are the following inscriptions: -

1.    Within the square, on one side

The bright star of religion, Mohammed (a second Sahib Kiran) Shah Jehan, the victorious emperor

2.    In the segment on the upper side of the square

The impression upon this coin of 200 mohurs, was struck through the favor of God

3.    On the lateral segment to the left

By the second Sahib Kiran, Shah Jehan, the defender of the faith

4.    On the bottom segment

May the golden countenance from the sculpture of this coin enlighten the world

5.    On the lateral segment to the right

As long as the splendid face of the moon is illuminated by the rays of the sun

1.    On the reverse, within the square

There is no god but God; and Mohammed is the prophet of God. Struck in the capital of Shah Jehanabad, A. H. 1062

2.    On the top of the square

Religion was illuminated by the truth of Abu Beker

3.    On the left hand compartment

The faith was strengthened by the justice of Omar

4.    On the bottom compartment

Piety was refreshed by the modesty and mildness of Othman

5.    On the right hand compartment

The world was enlightened by the learning of Aly

On these inscriptions it may be just necessary to observe that Abu Beker, Omar, Othman, and Aly, were the four khalifs who succeeded Mohammed. Abu Beker was the father of Ayesha, one of Mohammed’ s wives. Othman was son-in-law of Mohammed, having married his two daughters, Rakiah, and Omal-Calthoom. And Aly, son of Abi Taleb, Mohammed’ s uncle, was also one of the sons-in-law of Mohammed, having married Fatima, the daughter of his favourite wife, Ayesha. The Ottoman empire was not so called from Othman, the third khalif, but from Ottoman, the successful chief, who conquered a small part of the Grecian empire in Asia, and thus laid the foundation for the Turkish

Grotius and others have supposed that the apostle alludes to the custom of putting an inscription on the foundation stone of a city or other building, giving an account of the time in which it was founded, built, etc. Sometimes engraved stones were placed over the principal gates of cities and fortresses, particularly in the east, specifying the date of erection, repairs, etc., and containing some religious sentiment or verse from the Koran. But I do not think it likely that the apostle refers to any thing of this kind. There appears to be an allusion here to the rebellion of Korah and his company against the authority of Moses, Num 16:5, where, it is said: The Lord will show who are his: here the words of the Septuagint are nearly the same that the apostle uses in this verse, εγνω ὁ Θεος τους οντας αὑτου· God knoweth or approveth of them that are his. And the words in Num 16:26, Depart from the tents of these wicked men, are similar to those of the apostle, Let every one that nameth the name of the Lord depart from iniquity. We may therefore take it for granted that those false teachers, the chief of whom were Hymeneus and Philetus, had risen up against the authority of St. Paul; and he, in effect, informs Timothy here that God will deal with them as he did with Korah, Dathan, and Abiram, and their company. And as the true Israelites were to separate themselves from the tents of those wicked men, so he and the believers at Ephesus were to hold no sort of communion with those workers of iniquity. This subject he farther illustrates by a contract between two parties, each of which sets his seal to the instrument, the seal bearing the motto peculiar to the party. This I conceive to be the meaning; but the common mode of interpretation will, it is probable, be most commonly followed.

Calvin: 2Ti 2:17

17.And their word will eat as a gangrene I have been told by Benedict Textor, a physician, that this passage is badly translated by Erasmus, who, out of two diseases quite different from each other, has made but one disease; for, instead of “gangrene,” he has used the word “cancer.” Now Galen, in many passages throughout his writings, and especially where he lays down definitions in his small work “On unnatural swellings,” distinguishes the one from the other. Paul Aegineta, too, on the authority of Galen, thus in his sixth book defines a “cancer;” that it is “an unequal swelling, with inflated extremities, loathsome to the sight, of a leaden color, and unaccompanied by pain.” Next, he enumerates two kinds, as other physicians do; for he says that some “cancers” are concealed and have no ulcer; while others, in which there is a preponderance of the black bile from which they originate, are ulcerous.

Of the “gangrene,” on the other hand, Galen, both in the small work already quoted, and in his second book to Glauco, Aetius in his fourteenth book, and the same Ægineta in his fourth book, speak to the following effect; that it proceeds from great phlegmons or inflammations, if they fall violently on any member, so that the part which is destitute of heat and vital energy tends to destruction. If that part be quite dead, the Greek writers call the diseaseσφάκελος the Latins sideratio , and the common people call it St. Anthony’s fire.

I find, indeed, that Cornelius Celsius draws the distinction in this manner, that “cancer “is the genus, and “gangrene” the species; but his mistake is plainly refuted from numerous passages in the works of physicians of high authority. It is possible, also, that he was led astray by the similarity between the Latin words “ cancer “ and “ gangræna.” But in the Greek words there can be no mistake of that kind; forκάρκινος is the name which corresponds to the Latin word “ cancer,” and denotes both the animal which we call a crab, and the disease; while grammarians think thatγάγγραινα is derived ἀπο τοῦ γραίνειν which means “to eat.” We must therefore abide by the word “gangrene,” which Paul uses, and which best agrees with what he says as to “eating” or “consuming.”

We have now explained the etymology; but all physicians pronounce the nature of the disease to be such, that, if it be not very speedily counteracted, it spreads to the adjoining parts, and penetrates even to the bones, and does not cease to consume, till it has killed the man. Since, therefore, “gangrene” is immediately followed by (νέκρωσις) mortification, which rapidly infects the rest of the members till it end in the universal destruction of the body; to this mortal contagion Paul elegantly compares false doctrines; for, if you once give entrance to them, they spread till they have completed the destruction of the Church. The contagion being so destructive, we must meet it early, and not wait till it has gathered strength by progress; for there will then be no time for rendering assistance. The dreadful extinction of the gospel among the Papists arose from this cause, that, through the ignorance or slothfulness of the pastors, corruptions prevailed long and without control, in consequence of which the purity of doctrine was gradually destroyed.

Of the number of whom are Hymenaeus and Philetus He points out with the finger the plagues themselves, that all may be on their guard against them; for, if those persons who aim at the ruin of the whole Church are permitted by us to remain concealed, then to some extent we give them power to do injury. It is true that we ought to conceal the faults of brethren, but only those faults the contagion of which is not widely spread. But where there is danger to many, our dissimulation is cruel, if we do not expose in proper time the hidden evil. And why? Is it proper, for the sake of sparing one individual, that a hundred or a thousand persons shall perish through my silence? Besides, Paul did not intend to convey this information to Timothy alone, but he intended to proclaim to all ages and to all nations the wickedness of the two men, in order to shut the door against their base and ruinous doctrine.

Calvin: 2Ti 2:18

18.Who, concerning the truth have erred, saying that the resurrection is already past After having said that they had departed from “the truth,” he specifies their error, which consisted in this, that they gave out that “the resurrection was already past.” In doing this, they undoubtedly contrived a sort of allegorical resurrection, which has also been attempted in this age by some filthy dogs. By this trick Satan overthrows that fundamental article of our faith concerning the resurrection of the flesh. Being an old and worthless dream, and being so severely condemned by Paul, it ought to give us the less uneasiness. But when we learn that, from the very beginning of the gospel, the faith of some was subverted, such an example ought to excite us to diligence, that we may seize an early opportunity of driving away from ourselves and others so dangerous a plague; for, in consequence of the strong inclination of men to vanity, there is no absurdity so monstrous that there shall not be some men who shall lend their ear to it.

Calvin: 2Ti 2:19

19.Nevertheless the foundation of God standeth firm. We know too well, by experience, how much scandal is produced by the apostasy of those who at one time professed the same faith with ourselves. This is especially the case with those who were extensively known, and who had a more brilliant reputation than others; for, if any of the common people apostatize, we are not so deeply affected by it. But they who in the ordinary opinion of men held a distinguished rank, having been formerly regarded as pillars, cannot fall in this manner, without involving others in the same ruin with themselves; at least, if their faith has no other support. This is the subject which Paul has now in hand; for he declares that there is no reason why believers should lose heart, although they see those persons fall, whom they were wont to reckon the strongest.

He makes use of this consolation, that the levity or treachery of men cannot hinder God from preserving his Church to the last. And first he reminds us of the election of God, which he metaphorically calls a foundation, expressing by this word the firm and enduring constancy of it. Yet all this tends to prove the certainty of our salvation, if we are of the elect of God. As if he had said, “The elect do not depend on changing events, but rest on a solid and immovable foundation; because their salvation is in the hand of God.” For as

“every plant which the heavenly Father hath not planted
must be rooted up,” (Mat 15:13,)

so a root, which has been fixed by his hand, is not liable to be injured by any winds or storms.

First of all, therefore, let us hold this principle, that, amidst so great weakness of our flesh, the elect are nevertheless beyond the reach of danger, because they do not stand by their own strength, but are founded on God. And if foundations laid by the hand of men have so much firmness, how much more solid will be that which has been laid by God himself? I am aware that some refer this to doctrine, “Let no man judge of the truth of it from the unsteadfastness of men;” but it may easily be inferred from the context, that Paul speaks of the Church of God, or of the elect.

Having this seal The word signaculum (which denotes either “a seal” or “the print of a seal”) having led into a mistake some people who thought that it was intended to denote a mark or impress, I have translated it sigillum (a seal,) which is less ambiguous. And, indeed, Paul means, that under the secret guardianship of God, as a signet, is contained the salvation of the elect, as Scripture testifies that they are

“written in the book of life.” (Psa 69:28; Phi 4:3.)

The Lord knoweth who are his This clause, together with the word seal, reminds us, that we must not judge, by our own opinion, whether the number of the elect is great or small; for what God hath sealed he wishes to be, in some respect, shut up from us. Besides, if it is the prerogative of God to know who are his, we need not wonder if a great number of them are often unknown to us, or even if we fall into mistakes in making the selection.

Yet we ought always to observe why and for what purpose he makes mention of a seal; that is, when we see such occurrences, let us instantly call to remembrance what we are taught by the Apostle John, that

“they who went out from us were not of us.” (1Jo 2:19.)

Hence arises a twofold advantage. First, our faith will not be shaken, as if it depended on men; nor shall we be even dismayed, as often happens, when unexpected events take place. Secondly, being convinced that the Church shall nevertheless be safe, we shall more patiently endure that the reprobate go away into their own lot, to which they were appointed; because there will remain the full number, with which God is satisfied. Therefore, whenever any sudden change happens among men, contrary to our opinion and expectation, let us immediately call to remembrance, “The Lord knoweth who are his.”

Let every one that calleth on the name of Christ depart from iniquity As he formerly met the scandal by saying, “Let not the revolt of any man produce excessive alarm in believers;” so now, by holding out this example of hypocrites, he shews that we must not sport with God by a feigned profession of Christianity. As if he had said, “Since God thus punishes hypocrites by exposing their wickedness, let us learn to fear him with a sincere conscience, lest anything of that kind should happen to us. Whoever, therefore, calleth upon God, that is, professeth to be, and wisheth to be reckoned, one of the people of God, let him keep at a distance from all iniquity.” ¹⁷⁷ For to “call on the name of Christ” means here to glory in Christ’s honorable title, and to boast of belonging to his flock; in the same manner as to have

“the name of a man called on a woman” (Isa 4:1)

the woman is accounted to be his lawful wife; and to have “the name of Jacob called on” all his posterity (Gen 48:16) means that the name of the family shall be kept up in uninterrupted succession, because the race is descended from Jacob.

Calvin: 2Ti 2:20

20.In a great house He now goes farther, and demonstrates by a comparison, that when we see some who, for a time, made a show of distinguished piety and zeal, fall back shamefully, so far from being troubled on account of it, we ought rather to acknowledge that this arrangement is seemly and adapted to the providence of God. Who will find fault with a large house, in which there is abundance of every kind of furniture, and which accordingly contains not only those articles which are fitted for purposes of display, but likewise those which are of a meaner sort? This diversity is even ornamental, if, while the sideboard and the table glitter with gold and silver, the kitchen is furnished with vessels of wood and of earthenware. Why then should we wonder if God, the head of the family, so rich and so abundantly supplied with everything, has in this world, as in a large house, various kinds of men, as so many parts of furniture?

Commentators are not agreed, however, whether the “great house” means the Church alone, or the whole world. And, indeed, the context rather leads us to understand it as denoting the Church; for Paul is not now reasoning about strangers, but about God’s own family. Yet what he says is true generally, and in another passage the same Apostle extends it to the whole world; that is, at Rom 9:21, where he includes all the reprobate under the same word that is here used. We need not greatly dispute, therefore, if any person shall apply it simply to the world. Yet there can be no doubt that Paul’s object is to shew that we ought not to think it strange, that bad men are mixed with the good, which happens chiefly in the Church.

Calvin: 2Ti 2:21

21.If any man shall cleanse himself from these If the reprobate are “vessels for dishonor,” they have that dishonor confined to themselves, but they do not disfigure the house, or bring any disgrace on the head of the family, who, while he has a variety of articles of furniture, appropriates each vessel to its proper use. But let us learn, by their example, to apply them to better and worthier uses; for in the reprobate, as in mirrors, we perceive how detestable is the condition of man, if he do not sincerely promote the glory of God. Such examples, therefore, afford to us good ground for exhortation to devote ourselves to a holy and blameless life.

There are many who misapply this passage, for the sake of proving that what Paul elsewhere (Rom 9:16) declares to belong “to God that sheweth mercy,” is actually within the power of “him that willeth and him that runneth.” This is exceedingly frivolous; for Paul does not here argue about the election of men, in order to shew what is the cause of it, as he does in the ninth chapter of the Epistle to the Romans (Rom 9:0); but only means that we are unlike wicked men, whom we perceive to have been born to their perdition. It is consequently foolish to draw an inference from these words, about the question whether it is in a man’s power to place himself in the number of the children of God, and to be the author of his own adoption. That is not the present question. Let this short warning suffice against those who bid a man cause himself to be predestinated; as if Paul enjoined men to do what they must have done before they were born, and even before the foundations of the world were laid.

Others, who infer from these words that free-will is sufficient for preparing a man, that he may be fit and qualified for obeying God, do not at first sight appear to be so absurd as the former, yet there is no solidity in what they advance. The Apostle enjoins that men who desire to consecrate themselves to the Lord cleanse themselves from the pollution of wicked men; and throughout the Scriptures God gives the same injunction; for we find nothing here but what we have seen in many passages of Paul’s writings, and especially in the Second Epistle to the Corinthians,

“Be ye clean, that bear the vessels of the Lord.” ¹⁷⁸

Beyond all controversy, we are called to holiness. But the question about the calling and duty of Christians is totally different from the question about their power or ability. We do not deny that it is demanded from believers that they purify themselves; but elsewhere the Lord declares that this is their duty, while he promises by Ezekiel that he will send

“clean waters, that we may be cleansed.” (Eze 36:25.)

Wherefore we ought to supplicate the Lord to cleanse us, instead of vainly trying our strength in this matter without his assistance.

A vessel sanctified for honor means, set apart for honorable and magnificent purposes. In like manner, what is useful to the head of the family is put for that which is applied to agreeable purposes. He afterwards explains the metaphor, when he adds, that we must be prepared for every good work. Away with the wild language of fanatics, “I will contribute to the glory of God, as Pharaoh did; for is it not all one, provided that God be glorified?” For here God explicitly states in what manner he wishes us to serve him, that is, by a religious and holy life.

Calvin: 2Ti 2:22

22.Flee youthful desires This is an inference from what goes before; for, after mentioning useless questions, and having been led by this circumstance to censure Hymenaeus and Philetus, whose ambition and vain curiosity had led them away from the right faith, he again exhorts Timothy to keep at a distance from so dangerous a plague, and for this purpose he advises him to avoid “youthful desires.”

By this term he does not mean either a propensity to uncleanness, or any of those licentious courses or sinful lusts in which young men frequently indulge, but any impetuous passions to which the excessive warmth of that age is prone. If some debate has arisen, young men more quickly grow warm, are more easily irritated, more frequently blunder through want of experience, and rush forward with greater confidence and rashness, than men of riper age. With good reason, therefore, does Paul advise Timothy, being a young man, to be strictly on his guard against the vices of youth, which otherwise might easily drive him to useless disputes.

But follow righteousness He recommends the opposite feelings, that they may restrain his mind from breaking out into any youthful excesses; as if he had said, “These are the things to which thou oughtest to give thy whole attention, and thy whole exertions.” And first he mentions righteousness, that is, the right way of living; and afterwards he adds faith and love, in which it principally consists. Peace is closely connected with the present subject; for they who delight in the questions which he forbids must be contentious and fond of debating.

With all that call on the Lord Here, by a figure of speech, in which a part is taken for the whole, “calling on God” is taken generally for worship, if it be not thought preferable to refer it to profession. But this is the chief part of the worship of God, and for that reason “calling on God” often signifies the whole of religion or the worship of God. But when he bids him seek “peace with all that call upon the Lord,” it is doubtful whether, on the one hand, he holds out all believers as an example, as if he had said, that he ought to pursue this in common with all the true worshippers of God, or, on the other hand, he enjoins Timothy to cultivate peace with them. The latter meaning appears to be more suitable.

Calvin: 2Ti 2:23

23.But avoid foolish and uninstructive questions He calls them foolish, because they are uninstructive; that is, they contribute nothing to godliness, whatever show of acuteness they may hold out. When we are wise in a useful manner, then alone are we truly wise. This ought to be carefully observed; for we see what foolish admiration the world entertains for silly trifles, and how eagerly it runs after them. That an ambition to please may not urge us to seek the favor of men by such display, let us always remember this remarkable testimony of Paul, that questions, which are held in high estimation, are nevertheless foolish, because they are unprofitable.

Knowing that they beget quarrels Next, he expresses the evil which they commonly produce. And here he says nothing else than what we experience every day, that they give occasion for jangling and debates. And yet the greater part of men, after having received so many instructions, do not at all profit by them.

Calvin: 2Ti 2:24

24.But the servant of the Lord must not fight Paul’s argument is to this effect: “The servant of God must stand aloof from contentions; but foolish questions are contentions; therefore whoever desires to be a ‘servant of God,’ and to be accounted such, ought to shun them.” And if superfluous questions ought to be avoided on this single ground, that it is unseemly for a servant of God to fight, how impudently do they act, who have the open effrontery of claiming applause for raising incessant controversies? Let the theology of the Papists now come forth; what else will be found in it than the art of disputing and fighting? The more progress any man has made in it, the more unfit will he be for serving, Christ.

But gentle towards all, ¹⁷⁹ qualified for teaching When he bids the servant of Christ be “gentle,” he demands a virtue which is opposite to the disease of contentions. To the same purpose is what immediately follows, that he beδιδακτικός, “qualified for teaching.” There will be no room for instruction, if he have not moderation and some equability of temper. What limit will be observed by a teacher, when he is warmed for fighting? The better a man is qualified for teaching, the more earnestly does he keep aloof from quarrels and disputes.

Patient to the bad ¹⁸⁰ The importunity of some men may sometimes produce either irritation or weariness; and for that reason he adds, “bearing with them,” at the same time pointing out the reason why it is necessary; namely, because a godly teacher ought even to try whether it be possible for him to bring back to the right path obstinate and rebellious persons, which cannot be done without the exercise of gentleness.

Calvin: 2Ti 2:25

25.If sometime God grant to them repentance This expression, “If sometime,” or “If perhaps,” points out the difficulty of the case, as being nearly desperate or beyond hope. Paul therefore means that even towards the most unworthy we must exercise meekness; and although at first there be no appearance of having gained advantage, still we must make the attempt. For the same reason he mentions that “God will grant it.” Since the conversion of a man is in the hand of God, who knows whether they who today appear to be unteachable shall be suddenly changed by the power of God, into other men? Thus, whoever shall consider that repentance is the gift and work of God, will cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and watering, and, while we do this, we must look for the increase from God. (1Co 3:6.) Our labors and exertions are thus of no advantage in themselves; and yet, through the grace of God, they are not fruitless.

To the knowledge of the truth We may learn from this what is the actual repentance of those who for a time were disobedient to God; for Paul declares that it begins with “the knowledge of the truth.” By this he means that the understanding of man is blinded, so long as it stands out fiercely against God and his doctrine.

Calvin: 2Ti 2:26

26.And deliverance from the snare of the devil Illumination is followed by deliverance from the bondage of the devil; for unbelievers are so intoxicated by Satan, that, being asleep, they do not perceive their distresses. On the other hand, when the Lord shines upon us by the light of his truth, he wakens us out of that deadly sleep, breaks asunder the snares by which we were bound, and, having removed all obstacles, trains us to obedience to him.

By whom they are held captive A truly shocking condition, when the devil has so great power over us, that he drags us, as captive slaves, here and there at his pleasure. Yet such is the condition of all those whom the pride of their heart draws away from subjection to God. And this tyrannical dominion of Satan we see plainly, every day, in the reprobate; for they would not rush with such fury and with brutal violence into every kind of base and disgraceful crimes, if they were not drawn by the unseen power of Satan. That is what we saw at Eph 2:2, ¹⁸¹ that, Satan exerts his energy in unbelievers.

Such examples admonish us to keep ourselves carefully under the yoke of Christ, and to yield ourselves to be governed by his Holy Spirit. And yet a captivity of this nature does not excuse wicked men, so that they do not sin, because it is by the instigation of Satan that they sin; for, although their being carried along so resistlessly to that which is evil proceeds from the dominion of Satan, yet they do nothing by constraint, but are inclined with their whole heart to that to which Satan drives them. The result is, that their captivity is voluntary.

Defender: 2Ti 2:17

"Hymenaeus" means "singing man" and "Philetus" means "friendly man." These names may well suggest the characters of these two blasphemers (see note on 1Ti 1:20). It is often true that the most effective subverters of God's Word of truth are men who, outwardly, seem to be very smooth and charming (compare 2Co 11:13-15)."

Defender: 2Ti 2:18

The implication of this phrase refers to those who were corrupting such vital truths as in Rom 6:5 and Col 3:1-3, in addition to denying the great promises of the future resurrection when Christ returns (1Th 4:16, 1Th 4:17)."

Defender: 2Ti 2:19

This phrase is quoted from Num 16:5, though in a different context. In the church, built upon God's true foundation (Christ and His Word), the Lord identifies those who belong to Him as those who believe on the name of Christ and, therefore, depart from iniquity."

Defender: 2Ti 2:20

The great house is the church (Mat 16:18; Eph 2:20, Eph 2:21; 1Ti 3:15). The vessels are its members and their works (1Co 3:12-15; Rom 9:17-23)."

Defender: 2Ti 2:21

We should not be influenced by the vessels unto dishonour in the church. In fact, depending on the particulars in a given case, such members may need to be brought under church discipline and even excommunicated.

Defender: 2Ti 2:21

If we would be "prepared unto every good work," we must study, believe and heed the Holy Scriptures (compare 2Ti 3:17)."

Defender: 2Ti 2:24

Strive means to be quarrelsome, seeking to change the mind of one's opponent by arguing with him. That approach will not win him over, even if he is unable to answer the arguments. "A man convinced against his will is of the same opinion still." We are told to "contend for the faith" (Jud 1:3), but that doesn't mean to be contentious about the faith."

Defender: 2Ti 2:25

"Repentance" involves changing of one's mind (literal meaning of metanoia). If this is genuine, it will be a Spirit-inspired conviction, not a superficial submission to better arguments. We must be "ready always to give an answer ... a reason of the hope," but this should be provided "with meekness and in fear" (1Pe 3:15)."

Defender: 2Ti 2:26

This verse is rendered in various ways by different expositors. Probably it should be understood somewhat as follows: "And that they may be recovered from the devil's snare, having been recaptured by [the servant of the Lord] to do [God's] will.""

TSK: 2Ti 2:17

their word : Nah 3:15; Jam 5:3

canker : or, gangrene

Hymenaeus : 1Ti 1:20

TSK: 2Ti 2:18

concerning : Mat 22:29; 1Ti 1:19, 1Ti 6:10,1Ti 6:21; Heb 3:10; Jam 5:19

that : 1Co 15:12; Col 3:1

overthrow : 2Ti 2:14; Mat 15:13; Luk 8:13, Luk 22:31, Luk 22:32; Act 5:39; 1Co 11:19; 1Jo 2:19

TSK: 2Ti 2:19

the foundation : Pro 10:25; Isa 14:32, Isa 28:16; Mat 7:25; Luk 6:48; 1Co 3:10,1Co 3:11; Eph 2:20; 1Ti 6:19; Heb 11:10; Rev 21:14

standeth : Mat 24:24; Mar 13:22; Rom 8:31-35, Rom 9:11; Heb 6:18, Heb 6:19; 1Jo 2:19

sure : or, steady, Psa 112:6, Psa 125:1, Psa 125:2

having : Hag 2:23; Zec 3:9, Zec 4:7-9; Eph 4:30

The Lord : Num 16:5; Psa 1:6, Psa 37:18, Psa 37:28; Nah 1:7; Mat 7:23; Luk 13:27; Joh 10:14; Joh 10:27-30, Joh 13:18; Rom 8:28, Rom 11:2; 1Co 8:3; Gal 4:9; Rev 17:8

Let : Num 6:27; Psa 97:10; Isa 63:19, Isa 65:15; Mat 28:19; Act 9:14, Act 11:26, Act 15:17; Rom 15:9, Rom 15:20; 1Co 1:2; Eph 3:15; Rev 2:13, Rev 3:8, Rev 22:4

depart : Job 28:28; Psa 34:14, Psa 37:27; Pro 3:7; Rom 12:9; 2Co 7:1; Eph 4:17-22; Eph 5:1-11; Col 3:5-8; Tit 2:11-14; 1Pe 1:13-19; 2Pe 1:4-10, 2Pe 3:14; 1Jo 3:7-10

TSK: 2Ti 2:20

in a : 1Co 3:9, 1Co 3:16, 1Co 3:17; Eph 2:22; 1Ti 3:15; Heb 3:2-6; 1Pe 2:5

vessels : Exo 27:3; Ezr 1:6, Ezr 6:5; Lam 4:2; Dan 5:2; 2Co 4:7

and some to honour : Rom 9:21-23

TSK: 2Ti 2:21

purge : Psa 119:9; Isa 1:25, Isa 52:11; Jer 15:19; Mal 3:3; 1Co 5:7; 2Co 7:1; 1Pe 1:22; 1Jo 3:3

a vessel : 2Ti 2:20; 1Pe 1:7

meet : Act 9:15

prepared : 2Ti 3:17; Eph 2:10; Tit 3:1, Tit 3:8, Tit 3:14

TSK: 2Ti 2:22

Flee : Pro 6:5; 1Co 6:18, 1Co 10:14; 1Ti 6:11

youthful : Psa 119:9; Ecc 11:9, Ecc 11:10; 1Pe 2:11

follow : 1Ti 4:12, 1Ti 6:11; Heb 12:14; 3Jo 1:11

charity : 1Co 14:1

peace : Rom 14:17, Rom 14:19, Rom 15:5, Rom 15:6; 1Co 1:10; Heb 12:14; 1Pe 3:11

call : 1Ch 29:17, 1Ch 29:18; Psa 17:1, Psa 66:18, Psa 66:19; Pro 15:8; Act 9:14; 1Co 1:2; 1Ti 2:8

out : 1Ti 1:5, 1Ti 4:12

TSK: 2Ti 2:23

2Ti 2:14, 2Ti 2:16; 1Ti 1:4, 1Ti 4:7, 1Ti 6:4, 1Ti 6:5; Tit 3:9

TSK: 2Ti 2:24

the servant : Deu 34:5; Jos 1:1; 2Ch 24:6; Dan 6:20; 1Ti 6:11; Tit 1:1, Tit 3:2; Jam 1:1

must : Mat 12:19; Act 15:2; 2Co 10:4; Phi 2:3, Phi 2:14; 1Ti 3:3; Tit 1:7; Jam 1:19, Jam 1:20; Jud 1:3

strive : Joh 6:52; Act 7:26, Act 23:9; Jam 4:2 *Gr.

but : Isa 40:11; 2Co 10:1; Gal 5:22; 1Th 2:7; Tit 3:2; Jam 3:17; 1Pe 3:8

apt : 1Ti 3:2, 1Ti 3:3; Tit 1:9

patient : or, forbearing, Eph 4:2; Col 3:13

TSK: 2Ti 2:25

In : Mat 11:29; Gal 6:1; 1Ti 6:11; 1Pe 3:15

instructing : Jer 13:15-17, Jer 26:12-15; Joh 5:34; Acts 22:1-23:11

if : Jer 31:18, Jer 31:19, Jer 31:33; Eze 11:19, Eze 36:26, Eze 36:31; Zec 12:10; Act 5:21, Act 11:18; Jam 1:17; 1Jo 5:16

peradventure : Act 8:22; 1Ti 2:4

repentance : 2Ti 3:7; Mat 21:32; Mar 1:3, Mar 1:4, Mar 1:15; Act 2:38, Act 20:21; Tit 1:1

TSK: 2Ti 2:26

recover : Gr. awake, Luk 15:17; 1Co 15:34; Eph 5:14

out : Psa 124:7; Isa 8:15, Isa 28:13; Act 26:18; 2Co 2:11; Col 1:13; 2Th 2:9-12; 1Ti 3:7, 1Ti 6:9, 1Ti 6:10; Rev 12:9, Rev 20:2, Rev 20:3

who are : Isa 42:6, Isa 42:7, Isa 49:25, Isa 49:26, Isa 53:12; Mat 12:28, Mat 12:29; Luk 11:21; 2Pe 2:18-20

taken captive : Gr. Taken alive

at : Job 1:12, Job 2:6; Luk 22:31, Luk 22:32; Joh 13:2, Joh 13:27; Act 5:3; 1Ti 1:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ti 2:17

And their word - The word, or the discourses of those who love vain and idle disputations.

Will eat as doth a canker - Margin, "gangrene."This word - γάγγραινα gangraina - occurs nowhere else in the New Testament. It is derived from γραιω graiō , γραινω grainō , to devour, corrode,"and means "gangrene"or "mortification"- the death of a part, spreading, unless arrested, by degrees over the whole body. The words rendered "will eat,"mean "will have nutriment;"that is, will spread over and consume the healthful parts. It will not merely destroy the parts immediately affected, but will extend into the surrounding healthy parts and destroy them also. So it is with erroneous doctrines. They will not merely eat out the truth in the particular matter to which they refer, but they will also spread over and corrupt other truths. The doctrines of religion are closely connected, and are dependent on each other - like the different parts of the human body. One cannot be corrupted without affecting those adjacent to it, and unless checked, the corruption will soon spread over the whole.

Of whom is Hymenaeus and Philetus - In regard to Hymenaeus, see the notes at 1Ti 1:20. Of Philetus nothing more is known. They have gained an undesirable immortality, destined to be known to the end of time only as the advocates of error.

Barnes: 2Ti 2:18

Who concerning the truth have erred - To what extent they had erred is unknown. Paul mentions only one point - that pertaining to the resurrection; but says that this was like a gangrene. It would certainly, unless checked, destroy all the other doctrines of religion. No man can safely hold a single error, any more than he can safely have one part of his body in a state of mortification.

Saying that the resurrection is past already - It is not known in what form they held this opinion. It may have been, as Augustine supposes, that they taught that there was no resurrection but that which occurs in the soul when it is recovered from the death of sin, and made to live anew. Or it may be that they held that those who had died had experienced all the resurrection which they ever would, by passing into another state, and receiving at death a spiritual body fitted to their mode of being in the heavenly world. Whatever was the form of the opinion, the apostle regarded it as a most dangerous error, for just views of the resurrection undoubtedly lie at the foundation of correct apprehensions of the Christian system; compare the notes at 1Co 15:12-19.

And overthrow the faith of some - That is, on this point, and as would appear on all the correlative subjects of Christian belief; compare 1Ti 1:19-20.

Barnes: 2Ti 2:19

Nevertheless the foundation of God is sure - Margin, "steady."The meaning is, that though some had been turned away by the arts of these errorists, yet the foundation of the church which God had laid remained firm; compare Eph 2:20, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone."As long as this foundation remained firm, there was no reason to be troubled from the few instances of apostasy which had occurred; compare Psa 11:3. It is not uncommon to compare the church to a building erected on a solid foundation; Eph 2:20-21; 1Co 3:9-10; Mat 16:18.

Having this seal - Or rather a seal with this inscription. The word "seal"is sometimes used to denote the instrument by which an impression is made, and sometimes the impression or inscription itself. A seal is used for security Mat 27:66, or as a mark of genuineness; Rev 9:4. The seal here is one that was affixed to the foundation, and seems to refer to some inscription on the foundation-stone which always remained there, and which denoted the character and design of the edifice. The allusion is to the custom, in rearing an edifice, of inscribing the name of the builder and the design of the edifice on the cornerstone. See Rosenmuller, Alte undneue Morgenland , No. 405. So the church of Christ is a building reared by the hands of God. Its foundation has been firmly and securely laid, and on that foundation there is an inscription always remaining which determines the character of the edifice.

The Lord knoweth them that are his - This is one of the inscriptions on the foundation-stone of the church, which seems to mark the character of the building. It always stands there, no matter who apostatizes. It is at the same time a fearful inscription - showing that no one can deceive God; that he is intimately acquainted with all who enter that building; and that in the multitudes which enter there, the friends and the foes of God are intimately known. He can separate his own friends from all others, and his constant care will be extended to all who are truly his own, to keep them from falling. This has the appearance of being a quotation, but no such passage is found in the Old Testament in so many words. In Nah 1:7, the following words are found: "And he knoweth them that trust in him;"and it is possible that Paul may have had that in his eye; but it is not necessary to suppose that he designed it as a quotation. A phrase somewhat similar to this is found in 1 Num 16:5, "the Lord will show who are his,"rendered in the Septuagint, "God knoweth who are his;"and Whitby supposes that this is the passage referred to. But whether Paul had these passages in view or not, it is clear that he meant to say that it was one of the fundamental things in religion, that God knew who were his own people, and that he would preserve them from the danger of making shipwreck of their faith.

And, Let every one that nameth the name of Christ depart from iniquity - This is the other seal or inscription which is made on the foundation which God has laid. The foundation has two inscriptions - the first implying that God knows all who are his own people; the other, that all who are his professed people should depart from evil. This is not found in so many words in the Old Testament, and, like the former, it is not to be regarded as a quotation. The meaning is, that it is an elementary principle in the true church, that all who become members of it should lead holy lives. It was also true that they would lead holy lives, and amidst all the defections of errorists, and all their attempts to draw away others from the true faith, those might be known to be the true people of God who did avoid evil.

Barnes: 2Ti 2:20

But in a great house - Still keeping up the comparison of the church with a building. The idea is, that the church is a large edifice, and that in such a building we are not to expect entire uniformity in all the articles which it contains.

There are not only vessels of gold and of silver, ... - You are not to expect to find all the articles of furniture alike, or all made of the same material. Variety in the form, and use, and material, is necessary in furnishing such a house.

And some to honour, and some to dishonour - Some to most honorable uses - as drinking vessels, and vessels to contain costly viands, and some for the less honorable purposes connected with cooking, etc. The same thing is to be expected in the church. See this idea illustrated at greater length under another figure in the notes at 1Co 12:14-26; compare the notes, Rom 9:21. The application here seems to be, that in the church it is to be presumed that there will be a great variety of gifts and attainments, and that we are no more to expect that all will be alike, than we are that all the vessels in a large house will be made of gold.

Barnes: 2Ti 2:21

If a man therefore purge himself from these, he shall be a vessel unto honour - If a man "cleanse"or "purify"himself; compare the notes on Joh 15:2. The word "these"refers, here, to the persons represented by the vessels of wood and of earth - the vessels made to dishonor, as mentioned in the previous verse 2Ti 2:20. The idea is, that if one would preserve himself from the corrupting influence of such men, he would be fitted to be a vessel of honor, or to be employed in the most useful and honorable service in the cause of his Master. On the word "vessel,"see the notes at Act 9:15.

And meet for the master’ s use - Suitable to be employed by the Lord Jesus in promoting his work on earth.

Barnes: 2Ti 2:22

Flee also youthful lusts - Such passions as youth are subject to. On the word "flee,"and the pertinency of its use in such a connection, see the notes at 1Co 6:18. Paul felt that Timothy, then a young man, was subject to the same passions as other young men; and hence, his repeated cautions to him to avoid all those things, arising from his youth, which might be the occasion of scandal; compare the notes at 1Ti 4:12; 1Ti 5:2. It is to be remembered that this Epistle is applicable to other ministers, as well as to Timothy; and, to a young man in the ministry, no counsel could be more appropriate than to "flee from youthful lusts;"not to indulge for a moment in those corrupt passions to which youth are subject, but to cultivate the pure and sober virtues which become the ministerial office.

But follow righteousness, ... - compare the notes at Heb 12:14. The general meaning here is, that he was to practice all that is good and virtuous. He was to practice righteousness, or justice and equity, in all his dealings with men; faith, or fidelity in his duties; charity, or love to all men (see the notes at 1 Cor. 13); peace, or harmony and concord with all others. What virtues could be more appropriate for a minister of the gospel?

With them that call on the Lord out of a pure heart - That is, with all Christians, who are often characterized as those who call on the Lord; 1Co 1:2; compare Act 9:11. In all his social contact with them, Timothy was to manifest the virtues above recommended. But not with them alone. It would be incumbent on him to exhibit the same virtues in his intercourse with all.

Barnes: 2Ti 2:23

But foolish and unlearned questions avoid; - see the notes at 2Ti 2:16; compare the notes at 1Ti 1:4, 1Ti 1:6; 1Ti 4:7. The word "unlearned,"here, means "trifling; that which does not tend to edification; stupid."The Greeks and the Hebrews were greatly given to controversies of various kinds, and many of the questions discussed pertained to points which could not be settled, or which, if settled, were of no importance. Such has been the character of no small part of the disputes which have agitated the world. Paul correctly says that the only effect of such disputes is to engender harsh contention. Points of real importance can be discussed with no injury to the temper; but people cannot safely dispute about trifles.

Barnes: 2Ti 2:24

And the servant of the Lord - Referring here primarily to the Christian minister, but applicable to all Christians; for all profess to be the servants of the Lord.

Must not strive - He may calmly inquire after truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may "contend earnestly for the faith once delivered to the saints"Jud 1:3; but he may not do that which is here mentioned as strife. The Greek word - μάχεσθαι machesthai - commonly denotes, "to fight, to make war, to contend."In Joh 6:52; Act 7:26; 2Ti 2:24;, it is rendered "strove,"and "strive;"in Jam 4:2, "fight."It is not elsewhere used in the New Testament. The meaning is, that the servant of Christ should be a man of peace. He should not indulge in the feelings which commonly give rise to contention, and which commonly characterize it. He should not struggle for mere victory, even when endeavoring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candor; with nothing designed to provoke and irritate an adversary; and so that, whatever may be the result of the discussion, "the bond of peace"may, if possible, be preserved; compare the notes at Rom 12:18.

But be gentle unto all men; - see the notes at 1Th 2:7. The word rendered "gentle,"does not occur elsewhere in the New Testament. It means that the Christian minister is to be meek and mild toward all, not disputatious and quarrelsome.

Apt to teach; - see the notes at 1Ti 3:2.

Patient - Margin, "forbearing."The Greek word here used does not elsewhere occur in the New Testament. It means, patient under evils and injuries. Robinson, Lexicon. Compare the Eph 4:2 note; Col 3:13 note.

Barnes: 2Ti 2:25

In meekness instructing those that oppose themselves - That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently "instructing them."Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, "calmly to show them what the truth is."If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient. Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wiseST course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party, and, from self-respect, or pride, or anger, he will endeavor to defend his own opinions, and will not yield to yours. "Meekness"and "gentleness"are the very best things, if you wish to convince another that he is wrong. With his heart first, and then modestly and kindly show him "what the truth is,"in as few words, and with as unassuming a spirit, as possible, "and you have him."

If God peradventure will give them repentance, ... - Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth; compare Act 11:18. The word rendered "peradventure,"here - μήποτε mēpote - means, usually, "not even, never;"and then, "that never, lest ever"- the same as "lest perhaps."It is translated "lest at any time,"Mat 4:6; Mat 5:25; Mat 13:15; Mar 4:12; Luk 21:34; "lest,"Matt, Luk 7:6; Luk 13:29; Luk 15:32; "et al.: lest haply,"Luk 14:12; Act 5:39. It does not imply that there was any CHance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution LesT something should occur; or, that anything was done, or should be done, to prevent something from happening.

It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here - as implying A hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: "In meekness instructing ‘ those that oppose themselves’ ( ἀντιδιατιθεμένους antidiatithemenous ) ‘ lest’ - μήποτε mēpote - God should give them repentance, and they should recover themselves out of the snare of the devil,"etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.

Barnes: 2Ti 2:26

And that they may recover themselves - Margin, "awake."The word which is rendered "recover"in the text, and "awake"in the margin - ἀνανήψωσιν ananēpsōsin - occurs nowhere else in the New Testament. It properly means, to become sober again, as from inebriation; to awake from a deep sleep, and then, to come to a right mind, as one does who is aroused from a state of inebriety, or from sleep. The representation in this part of the verse implies that, while under the influence of error, they were like a man intoxicated, or like one in deep slumber. From this state they were to be roused as one is from sleep, or as a man is recovered from the stupor and dullness of intoxication.

Out of the snare of the devil - The snare which the devil has spread for them, and in which they have become entangled. There is a little confusion of metaphor here, since, in the first part of the verse, they are represented as asleep, or intoxicated; and, here, as taken in a snare. Yet the general idea is clear. In one part of the verse, the influence of error is represented as producing sleep, or stupor; in the other, as being taken in a snare, or net; and, in both, the idea is, that an effort was to be made that they might be rescued from this perilous condition.

Who are taken captive by him at his will - Margin, "alive."The Greek word means, properly, to take alive; and then, to take captive, to win over Luk 5:10; and then, to ensnare, or seduce. Here it means that they had been ensnared by the arts of Satan "unto ( εἰς eis ) his will;"that is, they were so influenced by him, that they complied with his will. Another interpretation of this passage should be mentioned here, by which it is proposed to avoid the incongruousness of the metaphor of "awaking"one from a "snare."It is adopted by Doddridge, and is suggested also by Burder, as quoted by Rosenmuller, "A. u. n. Morgenland."According to this, the reference is to an artifice of fowlers, to scatter seeds impregnated with some intoxicating drugs, intended to lay birds asleep, that they may draw the snare over them more securely. There can be no doubt that such arts were practiced, and it is possible that Paul may have alluded to it. Whatever is the allusion, the general idea is clear. It is an affecting representation of those who have fallen into error. They are in a deep slumber. They are as if under the fatal influence of some stupefying potion. They are like birds taken alive in this state, and at the mercy of the fowler. They will remain in this condition, unless they shall be roused by the mercy of God; and it is the business of the ministers of religion to carry to them that gospel call, which God is accustomed to bless in showing them their danger. That message should be continually sounded in the ears of the sinner, with the prayer and the hope that God will make it the means of arousing him to seek his salvation.

Poole: 2Ti 2:17

And their word will eat as doth a canker in the Greek it is: And their word will have pasture (or place to feed upon) as a gangrene: we have ill translated the word a canker, for it signifieth a gangrene; both our English word gangrene and the Latin word are derived from the Greek. There is a great difference between a canker and a gangrene, in the causes of those two diseases, and the nature of them, and the time in which they destroy the body of a man; only they both agree in their infecting the parts contiguous, the canker eating them, the gangrene mortifying them; and for this, the words of erroneous persons are here compared to this disease, because either of them will have something to feed upon; so nomhn signifieth, Joh 10:9 . Most errors in matters of faith are contagious and infectious; the reason is, because ordinarily an error is broached by some, and entertained by others, in satisfaction to some lust, as favouring some evil desire and inclination of our minds, and so naturally pleaseth those who have the same evil propensions.

Of whom is Hymenaeus and Philetus: of Hymenaeus we read before, 1Ti 1:20 , there he is joined with Alexander; but not of Philetus, nor do we find him further mentioned in holy writ.

Poole: 2Ti 2:18

Who concerning the truth have erred these two he saith had already erred as to the doctrine of faith, giving heed to profane and vain babblings.

Saying that the resurrection is past already their particular error was in the business of the resurrection, which they said was past. That there shall be no resurrection is a very pleasing doctrine to men that have lived sensual lives; those whose lives have been nothing but eating and drinking, do very unwillingly think of dying, but seeing they cannot avoid that, they would gladly there should be no resurrection: so that it was no wonder if such an error as this did spread and mortify like a gangrene. Upon what pretence these men denied the resurrection, we are neither told in holy writ, nor with any certainty by any other authors. Some say, that they held that it was past in the resurrection of Christ, and those mentioned Mat 27:52 . Others think they confounded the resurrection with regeneration, and glorification, which they allowed only as to the souls of believers. Others say they maintained no other resurrection than what men have in the procreation of children. Others, that they denied any resurrection but that in baptism. The resurrection of the body was denied by the Sadducees, by these in Paul’ s time, and afterwards by those that followed, Marcion, Basilides, Valentinus and Apelles, and others. Some in our times also have trodden in their steps, and are still treading (unless they think God will be more kind to those infinite numbers of heathens in the country of the Great Mogul than to Christians; for as to them, they tell us they cannot believe any such thing). Two sorts of men have been guilty of this:

1. The philosophers of the world, that think they must be able with their reason to span all articles of faith.

2. Men of sensual and sottish lives, who having lived like beasts, are willing to believe they shall also die like brutes.

And overthrow the faith of some those who are tainted with this error do both themselves deny the faith, divers principal articles of which depend upon it, such as the resurrection of Christ, 1Co 15:1-58 , and eternal life, &c., and also subvert the faith of others; for whoso can persuade another that there shall be no resurrection, makes him an infidel. Such heretics therefore were never endured to keep any station in the Christian church, it being always judged reasonable, that those who were turned infidels should be turned out of the flock of Christ to their proper herd.

Poole: 2Ti 2:19

Nevertheless the foundation of God standeth sure notwithstanding that these two men (possibly of some note in the church of Ephesus) have fallen from the faith, and have been ill instruments to subvert the faith of others, yet God hath a number in the world, who are built upon the rock Christ Jesus, Mat 7:25 ; these are founded surely,

having this seal, The Lord knoweth them that are his sealed, and confirmed in their state by the eternal decree and counsel of God, who hath foreknown his elect, both as to their number and perseverance; but God hath from eternity known who are his, and therefore such as truly are so must be kept through faith by his power to salvation, and it is not possible that these should be totally and finally deceived.

And, Let every one that nameth the name of Christ depart from iniquity and every one that nameth the name of the Lord must depart from the tents of wicked men, who have made shipwreck both of faith and a good conscience. Therefore let not the apostacy of these men be a temptation to thee to think that the church of God may or shall fail; that cannot be, there can be no more lost than the sons of perdition, such as God never knew as his, though they put on a mark of Christianity and godliness, and deceived many. Those who have God’ s seal upon them, and are of his foundation, shall stand and keep themselves from those damnable errors. Only, to let us know that neither the certainty of God’ s decree or promise doth excuse our endeavours and using means for obtaining the thing decreed or promised, the apostle puts the verb in the imperative mood: Let him depart, &c.

Poole: 2Ti 2:20

Look as it is in a great house, there are several vessels, made of several materials, and for several ends and uses; some are made of gold, some of silver, some of wood, some of earth; some made and bought for more noble and honourable uses, others for more vile, base, and dishonourable uses: so it is in the church of God, which is large, and like a great house. In it are many members; some have obtained like precious faith with us, who are as gold tried in the fire, or like silver purified seven times, by the word of God, and his Spirit sitting as a refiner upon their hearts. But all they are not gold or silver who glitter in an outward profession; some of them have earthy, wooden souls, savouring only sensual things, having nothing of precious faith in them, and are not yet purged from their filthiness, wanting all truth of grace, or sincerity of love. Some, whose work is to honour God, being created to good works, and whose reward will be to be honoured and glorified by him: others, who, by their apostacy from their faith and profession, and by their wicked lives, will dishonour him, and will be eternally rejected by him, as reprobate silver, and sons of perdition.

Poole: 2Ti 2:21

If a man therefore purge himself from these from these wicked men that subvert the faith of others, or from their wicked opinions and courses.

He shall be a vessel unto honour, sanctified, and meet for the master’ s use God will honour him; and he will by it be set apart, and made fit for Christ’ s use in his church.

And prepared unto every good work and made fit for every good work; which men are not, while they are either tainted with pernicious, damnable errors relating to the doctrine of faith, or the companions of those fools.

Poole: 2Ti 2:22

Flee also youthful lusts: by youthful lusts he means such sinful desires, propensities, and inclinations of mind as are most incident to youth, whether they be lusts of the flesh, or spiritual lusts, such as are the vices of the mind ambition, ostentation, pride, vain-glory, contempt of others, &c.

But follow righteousness follow justice, or innocency, which wrongeth none, but rendereth to every one his due; or, the righteousness of a holy life.

Faith which teacheth a soul to receive Divine revelations steadily, without perverse disputings.

Charity which is kind, envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, 1Co 13:4-6 .

Peace, with them that call on the Lord out of a pure heart a union, not with men of corrupt minds and practices, but with all such as serve and worship God purely and sincerely.

Poole: 2Ti 2:23

It is a precept or caution of the same nature with those, 1Ti 1:4 4:7 ; and 2Ti 2:16 . The repetition of this precept of the apostle four times in these two short Epistles, lets us know how important a thing he judged it, that ministers of the gospel should not spend their time in their discourses to their congregations, in things that tend nothing to the building up of their hearers in faith or holiness, being either old wives’ fables, like the stories in the popish legends, or the apocryphal stories of Bel and the Dragon, Tobit and his dog, and the swallows dunging in his eye, &c.; or sifting out genealogies, or vain and impertinent discourses, or idle, fruitless questions, which tend not to edifying, but to satisfy curiosity, and increase strife and ungodliness; which kind of preaching the apostle also had defamed, 1Ti 6:4 , as the issue of pride, and ignorance, and dotage, and here he calls such questions

unlearned in the same sense, because impertinent to the end of preaching. The vanity of human nature, and their non-subjection to the will of God, appeareth much in this, that notwithstanding the unreasonableness of such preaching, and the direct opposition of it to the so often repeated precepts of the apostle, and to Titus, Tit 3:9 , and Paul’ s proposing of his own example to the contrary, 1Co 2:1-4 ; yet for many years in the times of popery the people were fed with little besides these husks; and too many yet, either out of pride, to show their parts and reading, or ignorance of the mysteries of godliness, and the true end of preaching, or dotage about unprofitable speculations and niceties, can find little better food than these husks for poor people’ s souls.

Poole: 2Ti 2:24

He that is the servant of the Lord in the work of the ministry,

must not macesyai , fight or strive he must neither be a striker nor a brawler, neither fight with his hands nor his tongue.

But be gentle unto all men but show himself to all courteous, of a soft temper, meek and gentle.

Apt to teach, patient: see the notes on 1Ti 3:2,3 .

Poole: 2Ti 2:25

In meekness instructing those that oppose themselves without passion better informing such as have sucked in an error, not reviling them, but gently instructing them, and labouring to convince them of their mistake; for all those who for a time may oppose the truth, are not such as never repent, nor do it out of malice or hatred, they may do it out of ignorance and weakness.

If God peradventure will give them repentance to the acknowledging of the truth and God may give them a power, and a heart to repent, and to acknowledge that truth, which they at present oppose; and although this must be God’ s work, yet he doth it by ministers as his means and instruments, who are to use probable means in order to it; such are not railing and reviling, but meek instructions, and a kind and gentle behaviour to them. A foul-mouthed minister is seldom an instrument to cleanse another’ s heart.

Poole: 2Ti 2:26

And that they may recover themselves ; the Greek word ananhqwsin properly signifieth to awake out of a drunken sleep. A state of sin is a kind of drunkenness, in which men have lost the use of their reason.

Out of the snare of the devil ; by the snare of the devil he means his temptations, which like snares are set covertly to catch souls.

Who are taken captive by him ; Hebrew word signfies persons taken captive in war; in such a miserable captivity are sinners.

At his will ; ezwgrhmenoi , which we translate at his will , may as well be translated to his will ; and so the will of God may be meant, and the whole referred to the first sentence thus, may recover themselves out of the snare of the devil to the will of God; and that is the sense some make of it: but it seems more proper to refer it to the participle, taken captive , for that is next it; and so it signifieth the miserable state of sinners, who are captives at the devil’ s command and will, that if he saith to them, Go, they go; if he saith, Come, they come; if he saith, Do this, they do it.

PBC: 2Ti 2:19

See PB: Joh 10:28

The child of God has enemies without and within; false teachers and seducers will try to destroy his hope of a resurrection of his body, by telling him that the church, or all his elect people were raised when Christ was raised, and that the resurrection is past. " Nevertheless," says Paul, " the foundation of God standeth sure, having this seal, The Lord knoweth them that are his."

Eld. Gregg Thompson

PBC: 2Ti 2:24

While it is true that the bible repeatedly speaks of our being servants - our role being that of a servant of the Lord, the fact is we can't even begin to serve Him until He has first served us (in the sense of salvation).

508

Haydock: 2Ti 2:17

Like a cancer; [8] others say a canker or gangrene, a distempter that eats the flesh and parts affected. (Witham)

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[BIBLIOGRAPHY]

Ut cancer, Greek: os gaggraina.

Haydock: 2Ti 2:18

Saying: That the resurrection is past already. It is uncertain what these heretics meant. Some say they held no resurrection, but that by which some died and some were born. Others that they admitted no resurrection but that by baptism from sin. Others that they called what is related in the gospel, that many bodies of the saints rose, at Christ's death, the only resurrection. (Witham) ---

The fall of Hymenזus and Philetus, who seduced by the false reasonings of Simon Magus had abandoned the faith of the Church, convinced St. Paul of the great importance of opposing the profane novelties of heretics. It is for this that he insists so much on this subject, as well in this as in his first epistle to Timothy. The ancients expressly tell us, that Simon the magician did not believe in the resurrection of the body, but only that of the soul; meaning its resurrection from sin to grace. (Epiphanius)

Haydock: 2Ti 2:19

But the sure foundation of God and of the Christian faith standeth firm, though some fall from it, and will stand to the end of the world, the Church being built on a rock, and upon the promises of Christ, which cannot fail. Having this seal: the Lord knoweth who are his. The words are applied from Numbers xvi. 5. The sense is, that the faith and Church of Christ cannot fail, because God has decreed and promised to remain with his Church, and especially to protect his elect, to the end of the world. To know his, here is not only to have a knowledge, but is accompanied with a love and singular protection over them, with such graces as shall make them persevere to the end. ---

And let every one that nameth (or invoketh) the name of the Lord, depart from iniquity. Several understand these words, which are similar to those Numbers xvi. 26. depart from the tents of these wicked men, to be as it were a second seal, or part of the seal of God's firm decree, inasmuch as the elect by his grace, or when they are prevented and assisted by his grace, will always depart from iniquity; will remain firm in faith, and in the practice of good works: so that this may rather be an effect of the former seal, i.e. of God's decree to protect his elect, than a different seal. (Witham) ---

Whatever effects hell may make by its agents, the eternal edifice, of which the elect are living stones, is immoveable, being founded on the immutable decree of divine election, and upon the efficacious and infallible means, which separate the children of the wicked Adam, to bring them and to unite them to Jesus Christ.

Haydock: 2Ti 2:20

In a great house there are, &c. Though St. John Chrysostom by a great house, understands this world, and seems to think that in the Church there are non but precious vessels of gold and of silver, yet this is only true of the perfect part of the Church, as it comprehends the elect only. The common exposition, by the great house, understands the Catholic Church of Christ here upon earth, in which are mixed both vessels of gold and of earth, both good and bad; both the faithful that will be saved, and others that will be lost by not persevering in the faith and grace of Christ. Every one's endeavour must be to cleanse himself from these, to depart from the ways of iniquity, by the assistances of those graces which God offers him, that so he may be a vessel unto honour, not troubling himself about the mysteries and secrets of predestination, but believing and knowing for certain, that if he be not wanting on his part, he can never be lost: and therefore let him follow the admonition of St. Peter, 2 Peter i. 10. "Wherefore, brethren, labour the more, that by good works you may make sure your vocation and election: for doing these things, you shall not sin at any time." (Witham)

Haydock: 2Ti 2:21

Man, we see here, hath free-will to make himself a vessel of salvation or reprobation; though salvation be attributed to God's mercy, the other to his justice, neither repugnant to our free-will, but working with and by the same, all such effects in us, as to his providence and our deserts are agreeable. (Bristow)

Haydock: 2Ti 2:22

Youthful desires of any kind, not only of luxury and intemperance. (Witham)

Haydock: 2Ti 2:24

Fit to teach [9] and instruct others. (Witham)

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[BIBLIOGRAPHY]

Docibilem, Greek: didaktikon. See 1 Timothy iii. 2. which is there translated doctorem, and it signifies one fit to teach.

Haydock: 2Ti 2:25

If at any time [10] God may touch the hearts of those who believe not, or who lead a wicked life. (Witham) ---

In the Greek it is Greek: mepote, lest; that is, correct those who resist the truth, in hopes that God will some time bring them by repentance to the knowledge of the truth. The Greek does not express a fear that they will repent, but a certain doubt, mixed with strong hope and earnest desire of their conversion. Conversion from sin and heresy is the gift of God, yet we see good exhortations and prayers are available thereto; which would not be the case if we had not free-will. But these exhortations, to be profitable, must be made as the apostle says, Greek: en praoteti; i.e. with modesty and meekness. Si forte det Deus illis meliorem mentem; i.e. ut perveniant ad agnitionem ejus veritatis, quam nunc oppugnant.

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[BIBLIOGRAPHY]

Ne quando, Greek: mepote, quasi, si quando.

Haydock: 2Ti 2:26

By whom they are held captives [11] at his will: for sinners wilfully put themselves under the slavery of the devil, and wilfully remain in it. The Greek signifies, that they are taken alive in the devil's nets. (Witham)

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[BIBLIOGRAPHY]

Captivi tenentur, Greek: ezogremenoi.

====================

Gill: 2Ti 2:17

And their word will eat as doth a cancer,.... Or "gangrene", which gnaws and feeds upon the flesh, inflames and mortifies as it goes, and spreads swiftly, and endangers the whole body; and is therefore to be speedily taken notice of, and stopped. It is better rendered "gangrene", as in the marginal reading, than "cancer".

"The word "gangrene" is Greek ^g, and is derived by some authors from the Paphlagonian "gangra", a goat; it being the character of a goat to browse the grass all around without shifting. It is more correct, perhaps, to derive it from the Greek word γραω, γραινω, "manduco", "consumo", I eat, I consume. The "gangrene" is a disease in the flesh of the part which it corrupts, consumes, and turns black, spreading and seizing itself of the adjoining parts, and is rarely cured without amputation. By the microscope, a gangrene has been discovered to contain an infinite number of little worms engendered in the morbid flesh; and which continually producing new broods, they swarm, and overrun the adjacent parts: if the gangrene proceed to an utter sphacelation (or mortification), and be seated in any of the limbs, or extreme parts, recourse must be had to the operation of amputation''

And so the errors and heresies of false teachers worm and spread, and feed upon the souls of men, and eat up the vitals of religion, or what seemed to be such, and even destroy the very form of godliness; and bring destruction and death, wherever they come; and when they get into Christian churches, threaten the ruin of them; and therefore are to be opposed in time, and those infected with them to be cut off.

Of whom is Hymenaeus and Philetus; these were some of the principal among the false teachers, the chief authors and spreaders of error and heresy: the former of these is mentioned before in 1Ti 1:20 along with Alexander, as guilty of blasphemy, and as delivered up to Satan for it. Philetus is a Greek name as well as the other, though it is sometimes found in Roman inscriptions ^h: it is very likely that these were both in Asia, and probably in Ephesus, or near to it, since the apostle mentions them by name to Timothy, that he might beware of them.

Gill: 2Ti 2:18

Who concerning the truth have erred,.... That is, the two persons just mentioned; they fell from the truth, wandered and departed from it; they did not keep to the Scriptures of truth, but deviated from them; they missed that mark, and went astray into gross errors and mistakes; rejected the Gospel, the word of truth, in general, and particularly in

saying, that the resurrection is past already; and no other is to be expected; or that there was no future resurrection of the dead: their error was, as some think, that there is no other resurrection than that of parents in their children, who, though they die, live in their posterity; or than the resurrection of Christ, and of the saints, that rose at the same time; or rather, that there is no other resurrection than the spiritual one, or regeneration, which is a quickening of dead sinners, or the resurrection of them from the death of sin, to a life of grace; which seems to be the truest account of their principle, seeing this is what has been received and propagated by others since; though some have thought that they gave into the Palingenesia of the Pythagoreans, who supposed that when men die, their souls go into other bodies; and that these men imagined, that this is all the resurrection that will be: and others have been of opinion, that their notion was, that whereas the deliverance of the Jews out of the Babylonish captivity is signified by a resurrection of them, in Eze 37:1 that this is the resurrection they meant was past, and no other to be looked for; but that which has been fixed upon seems to be the truest account:

and overthrow the faith of some; the Ethiopic version reads, "of many"; that is, of nominal professors of religion; not of true believers, for true faith cannot be overthrown. Hence it follows,

Gill: 2Ti 2:19

Nevertheless, the foundation of God standeth sure,.... That faith, which is the faith of God's elect, is of the operation of God, and is the gift of his grace, and of which Christ is the author and finisher, is firm and immovable as a foundation; it is solid and substantial; it is the substance of things hoped for; and it is permanent and abiding; it stands sure, being supported by the power of God, and prevalent mediation of Jesus Christ; and so cannot be overthrown by false teachers, when an historical faith, or the faith of temporary believers may: or the doctrine of the resurrection of the dead is here meant, which was said to be past by the above false teachers; which is a fundamental doctrine of the Gospel, without which the preaching of it is vain, and faith is vain; and which is a doctrine of God, of pure revelation; and this will be effected by his power: this stands sure upon the testimony of the patriarchs, prophets, and of Christ, and his apostles; upon the sure word and writings both of the Old and New Testament; and will stand its ground against all opposition, and will have its certain effect; for the Lord Jesus knows who are his distinctly and perfectly; nor will he lose them, nor anything that belongs to them; not their bodies, any more than their souls, nor any dust of theirs, but will raise it up at the last day. Or else the doctrine of eternal election may be here designed; which is the foundation of all spiritual blessings, of faith and of holiness, of joy and comfort here, and happiness hereafter, and even of complete and everlasting salvation; and is of God's laying, and is owing to his sovereign pleasure and free rich grace; and stands sure, not on the foot of works, but upon the unchangeable and unfrustrable will of God; and this secures from a final and total deception by false teachers: and also into the account may be taken the persons of God's elect themselves; who are of God's founding, and are as immovable as the firmest foundation whatever, even as rocks and mountains, and stand sure upon the rock of ages, Christ Jesus, and shall never perish; nor can they be deceived by false Christs and false prophets, but will remain safe and sound, when the faith of ever so many is subverted by them.

Having this seal, the Lord knoweth them that are his: faith is sealed and insured to God's elect, by his foreknowledge and predestination of them; so that they certainly have it, and shall never lose it: and their election is according to God's foreknowledge of them; which designs not a foresight of their faith, holiness, and good works, as the motives of his choosing them; nor a bare prescience of their persons; but such a foreknowledge as includes special love to them, which is distinguishing, unchangeable, and everlasting; and this being a seal affixed to all the elect, shows the distinguishing grace of God in their election, the secrecy of it, and its firmness and irrevocableness, and also the safety of the chosen ones; things being sealed, to distinguish one thing from another, and to keep things secret, or to render them firm and authentic. So, among the Jews, seals were used in buying and selling, that it might be known what was bought, and to confirm the purchase ⁱ. The inference from this comfortable doctrine is,

and let everyone that nameth the name of Christ; "or of the Lord", as the Alexandrian copy, and others, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions read; that is, whoever either are called by the name of Christ, or Christians, or whoever call upon his name: let them

depart from iniquity; both from doctrinal iniquity, the errors and heresies of the above false teachers, which increased to ungodliness, and ate as a gangrene, and were the subversion of the faith of some; and from all practical iniquity, which those men, and their followers, especially the Gnostics, were guilty of; and, generally speaking, when men make shipwreck of faith, they put away a good conscience: and the apostle may also mean, that all such should depart from iniquitous men, from men whether of bad principles or practices, or both, and have no fellowship with them, it being unworthy of the name by which they were called. Some reference seems to be had to Num 16:5 and so the false teachers, and their followers, may be compared to Korah, and his company, and the elect of God to Moses, and the Lord's people, who were bid to depart from the tents of those wicked men; and who stood firm, sure, and safe, when the earth opened, and swallowed up the others.

Gill: 2Ti 2:20

But in a great house,.... This simile the apostle makes use of, to show that it need not seem strange, nor should it be distressing to anyone's mind, to hear that men of such wicked principles and practices should be in the church of God, who are before mentioned; since in every great house or palace, the house of a nobleman, or palace of a king, there is a variety of vessels of different matter, and for different uses, and some are mean, despicable, and dishonourable; and so it is in the church of God: for by this great house, in the application of the simile, is not meant the world, as some think; for though that is a house built by God, who built all things; and is a very large one, and full of inhabitants, comparable to vessels; and there are in it both good and bad, as always have been; yet it is no startling thing to any man, that there should be bad men in it; rather the wonder is, that there should be any good; but by this house is meant the church of the living God, the pillar and ground of truth, 1Ti 3:15; see Gill on 1Ti 3:15.

There are not only vessels of gold and of silver; persons who are members of the visible church, who are comparable to gold and silver, for their worth and value, and preciousness in the sight of Christ, who accounts them his jewels, and peculiar treasure; and for their excellency and usefulness in the church, by reason of those differing gifts bestowed upon them; and for their lustre and purity, both of doctrine and of life; and for their solidity and duration:

but also of wood, and of earth: there are others in a visible church state, who are like to dry wood, destitute of the grace of God, and are fit matter for Satan to work upon, and by them raise and increase the flames of contention and division, and will be fit fuel for everlasting burnings; and there are others who are sensual, and carnal, and worldly, who mind earth, and earthly things, and have no spirituality, nor spiritual mindedness in them:

and some to honour; who are designed for honourable service, and behave honourably, and are worthy of honour in the church; are honourable officers, or members in it; and are to the honour of Christ, and the Gospel; and shall at last enjoy honour, glory, immortality, and eternal life.

And some to dishonour; who are to the disreputation of the church, the dishonour of religion, and scandal of the Gospel; by them God is dishonoured, his ways evil spoken of, his doctrines blasphemed, and his name reproached; and who are themselves dishonourable among men now, and will be covered with shame and everlasting contempt hereafter.

Gill: 2Ti 2:21

If a man therefore purge himself from these,.... That is, if a man clears himself, and keeps himself clear from such men as Hymenaeus and Philetus, who are comparable to wooden and earthen vessels, and are dishonourable ones; if he shuns their defiling company, and polluting principles; if he keeps clear of their heresies, and is not carried away with the errors of these wicked men, and is not drawn aside by them into immoral practices, but stands fast in the faith, and departs from iniquity:

he shall be a vessel unto honour; he will be made manifest, and appear to be a vessel chosen to honour; and will be an honourable member of the church here, and will be honoured by Christ hereafter:

sanctified: he will appear to be one that is set apart by God the Father, and whose sins are purged away by the blood of Christ, and who is sanctified internally by the Spirit of God; for external holiness springs from internal holiness, and is, an evidence of it:

and meet for the master's use: the use and service of Christ, who is the master of the house; either for the ministry of the word, the administration of ordinances, or for some service or another, which he calls him to, and employs him in.

And prepared unto every good work; which an unregenerate man is not; he is to every good work reprobate; he is not capable of performing good works; he is not prepared for them, nor ready at them; but a true believer, one that is regenerated, and sanctified by the Spirit of God, he is created in Christ Jesus unto good works; and has in the performing of them right principles, aims, and ends, as well as a supply of grace, by which he is enabled to do them.

Gill: 2Ti 2:22

Flee also youthful lusts,.... Meaning not lusts of uncleanness, lasciviousness, and filthiness; nor any of those follies and vanities which the youthful age usually lusts and desires after, to which Timothy was not inclined; but such lusts as are apt to prevail with young ministers of the Gospel, such as vain glory, popular applause, seeking to have the pre-eminence, contentions with, and contempt of others, and the like.

But follow righteousness; the righteousness of Christ; or doing that which is just between man and man, and as one man would choose another should do to him; or rather integrity and faithfulness, in the ministry of the word, without seeking honour from men:

faith; both as a doctrine and grace; or veracity and truth in preaching the Gospel, striving for that, and not through ambition, and for the pre-eminence:

charity; or love, to God and Christ, and to his people; without which all gifts and works are of no avail; and which will engage a man to bear much, and to hope and believe all things:

peace with them that call on the Lord out of a pure heart; peace is to be pursued and followed after with all men, as much as possible, but especially with the saints, the true worshippers of God; who draw nigh to him with true hearts, and call upon him in the sincerity of their souls: great care should be taken that peace be maintained with them; for they have great interest at the throne of grace; and God is nigh unto them, and hears their prayers. The Alexandrian copy reads, "with all that love the Lord".

Gill: 2Ti 2:23

But foolish and unlearned questions avoid,.... Such as have no solid wisdom in them, and are foreign from the Gospel, the wisdom of God in a mystery, and are not useful and unedifying; such ought to be avoided, publicly and privately; they should not be started in the public ministry, nor attended to in private conversation; as being unworthy of the notice of a minister of the Gospel wise and learned, and useless to the church, and to his hearers.

Knowing that they do gender strife; about words, and contentions, which break the peace of churches, and hinder the profit of souls, and the progress of the Gospel.

Gill: 2Ti 2:24

And the servant of the Lord must not strive,.... By "the servant of the Lord" is not meant any believer in common, but a minister of the word, as Timothy was; such an one ought not to strive about words to no profit, about mere words, and in a litigious, quarrelsome manner, and for mastery and not truth; though he may, and ought to strive for the faith of the Gospel; this is praiseworthy in him:

but be gentle unto all men; not only to troubled minds, and wounded consciences, by supplying them with the precious promises and truths of the Gospel; and to backsliders, by restoring them in a spirit of meekness; but even to those who contradict the truth, and themselves, by mild and kind instructions.

Apt to teach, showing a willingness to instruct the ignorant and obstinate, and making use of abilities given for that purpose, notwithstanding all discouragements; for it follows,

patient, or "bearing evil"; not only the infirmities of weak brethren in the church, and the reproaches and persecutions of profane men in the world; but also the contradictions and oppositions of the adversaries of truth, so as not to be irritated and provoked, or to be discouraged, and desist from the defence of the Gospel.

Gill: 2Ti 2:25

In meekness instructing those that oppose themselves,.... To the truth; resist it and deny it; or contradict some other tenets and principles of theirs, or the Scriptures, which they themselves allowed to be the word of God, and the rule of faith and practice, and so are self-convinced and self-condemned. These are to be instructed, being ignorant, and in a tender and gentle manner, though very perverse and obstinate.

If God peradventure will give them repentance to the acknowledging of the truth: repentance here designs a repentance of errors in principle, a change of mind upon conviction, and such as issues in a free and ingenuous confession, and acknowledgment of the truth before opposed; and such a repentance is the gift of God: it is he that opens the eyes of the understanding, and works conviction in the mind, and leads into all truth, as it is in Jesus; and induces men to repent of their errors, confess their mistakes, and own the truth; even as repentance of evil practices is not owing to the power of men, nor to the bare influence of means, but to the efficacious grace of God, it being a grant from him. And though this is not certain, that God will give repentance to such contradictors and blasphemers of his Gospel; yet as it is his will, that all his chosen ones should come to repentance, and that some of all sorts should be saved, and come to the knowledge of the truth; and seeing these things have been brought about under and by the ministry of the word, it is an encouragement to the ministers of the Gospel to continue their instructions in the manner here directed.

Gill: 2Ti 2:26

And that they may recover themselves,.... Or "awake", and come to themselves, and appear to be sober, and in their right mind: the metaphor is taken from drunken men, who are overcharged, and are not in their senses, and being stupified fall asleep; and like these are persons intoxicated with errors and heresies, who when their minds are enlightened, and they are convinced of their evil tenets, repent of them, come to themselves, and acknowledge the truth, and so escape

out of the snare of the devil; for as carnal lusts and pleasures are the snares and nets, in which Satan, who may be compared to a fowler, catches some; so errors and heresies are those with which he ensnares others: "who are taken captive", or "alive",

by him at his will; such are taken in his nets and snares, as creatures are taken alive, by fowlers, and huntsmen; and they are held fast, and become his captives, and his slaves, and do his will, being led by him to whatsoever he pleases; he works powerfully in them, and they readily comply with him, and obey his lusts. Though some understand this, not of the will of the devil, but of the will of God; and that the sense is, that such persons are held captive by Satan, as long as it is the pleasure of God, and no longer; when the prey is taken from the mighty, and the lawful captive is delivered; and so it is an encouragement to the ministers of the word to go on in instructing, hoping this may be the case. Others connect this phrase, "to his will" or "according to his will", as they differently render it, with the word, "recover": and then the meaning is, that such, repenting of their errors, might escape out of the snare of Satan, in which they were taken alive; that so they might do the will of God, by professing and holding fast his truths; or that their repentance, recovery, and escape out of Satan's snare and captivity, are according to the will of God, and his sovereign good pleasure.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ti 2:17

¹ tn Or “eat away.”

² tn Grk “of whom are Hymenaeus and Philetus.” Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation.

NET Notes: 2Ti 2:18

¹ tn Grk “have deviated concerning the truth.”

NET Notes: 2Ti 2:19

¹ sn A quotation from Num 16:5.

² tn Grk “names the name of the Lord.”

NET Notes: 2Ti 2:20

¹ tn Grk “a great house.”

² tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.

NET Notes: 2Ti 2:21

¹ tn Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19.

NET Notes: 2Ti 2:22

¹ tn Grk “and peace, with those.”

² sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues.

NET Notes: 2Ti 2:23

¹ tn Or “uninstructed,” “silly.”

² tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.

NET Notes: 2Ti 2:24

¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

² tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.

NET Notes: 2Ti 2:25

¹ sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).

² tn Grk “repentance unto knowledge of the truth.”

NET Notes: 2Ti 2:26

¹ tn Grk “having been captured by him.”

² tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.

Geneva Bible: 2Ti 2:19

^{( 11 )} Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that ^{( g )} nameth the name of Christ depart from iniquity.

^{( 11 )} A digression, in which he heals the offence that rose by their falling away. Firstly, he shows that the elect are out of all danger of any such falling away. Secondly, that they are known to God, and not to us: and therefore it is no marvel if we often mistake hypocrites for true brethren. But we must take heed that we are not like them, but rather that we are indeed such as we are said to be.

^{( g )} That serves and worships him, and as it were named of him, a faithful man or Christian.

Geneva Bible: 2Ti 2:20

^{( 12 )} But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.

^{( 12 )} The taking away of an objection: it is not dishonour to the good man of the house, that he has not in a great house all vessels of one sort and for one service, but we must look to this, that we are found vessels prepared to honour.

Geneva Bible: 2Ti 2:21

If a man therefore ^{( h )} purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, [and] prepared unto every good work.

^{( h )} By these words is meant the execution of the matter, and not the cause: for in that we purge ourselves, it is not to be attributed to any free will that is in us, but to God, who freely and wholly works in us, a good and an effectual will.

Geneva Bible: 2Ti 2:22

^{( 13 )} Flee also youthful lusts: but follow righteousness, faith, charity, ^{( 14 )} peace, with them that call on the Lord out of a pure heart.

^{( 13 )} Returning to the matter from where he digressed in (2Ti 2:16), he warns him to exercise himself in serious matters, and such as pertain to godliness.

^{( 14 )} The sixth admonition: we must above all things avoid all bitterness of mind, both in teaching all men, and also in calling those back who have gone out of the way.

Geneva Bible: 2Ti 2:24

And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, ^{( i )} patient,

^{( i )} To win them through our patient bearing with them, but not to please them or excuse them in their wickedness.

Geneva Bible: 2Ti 2:25

In meekness instructing those that ^{( k )} oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

^{( k )} He means those who do not yet see the truth.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ti 2:1-26

1 Timothy is exhorted again to constancy and perseverance, and to do the duty of a faithful servant of the Lord in dividing the word aright, and staying profane and vain babblings.

17 Of Hymenaeus and Philetus.

19 The foundation of the Lord is sure.

22 He is taught whereof to beware, and what to follow after, and in what manner the servant of the Lord ought to behave himself.

Maclaren: 2Ti 2:19

The Foundation And The Seal

Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity.'--2 Tim. 2:19.

THERE was a great deal in the Apostle Paul's last days to excuse despondency and sadness. For himself he was poor, and a prisoner, lonely and old, looking forward to the near approach of a bloody death. For the gospel and the Church the outlook was black too. Evil had already begun to lift its head, and was threatening to increase. So this, his last letter, is full of gloomy vaticinations, but in it there is none of the pessimism that belongs to old people, none of the despondency which so often seizes upon leaders of thought and action when they come to the end of their lives, and see how little they have done, and how threateningly the clouds are gathering. But throughout, side by side with the clearest perception of evil symptoms and growing dangers, there is unconquerable confidence.

This text is a remarkable illustration of that. He has just been speaking about errors that are threatening to flood the Church, and he speaks with very grave and vehement words. And then all at once with this nevertheless' he, as it were, swings right round, and his whole soul leaps up in the glad confidence that, whatever may happen, and whatever has to be abandoned, and whoever may go away, the foundation of God stands sure.' So he heartens up his young brother Timothy, who seems to have been of a great deal softer stuff than the old man, and bids him be of good cheek and quit himself like a man.

The words of my text, then, seem to me to be very precious to us in regard to the widest interests of Christianity, and in regard to our own individual standing, especially in times like those in which our lot is cast; times of transition, when a great deal going that past generations used to think sacred, and a great many timid people are trembling for the Ark of God; and a great many old people like me are thinking that the old gospel is in danger of passing away from the face of the earth. Nevertheless the foundation of God standeth sure.' So let me just say a word or two about this text.

I. Look At This Joyous Confidence Of The Old Man, Side By Side With The Clearest Perceptions Of Encircling Dangers.

The foundation,' in the New Testament, is generally Jesus Christ Himself. Here the metaphor is used in a somewhat different fashion. The foundation in the present case is not a part of a building, but the whole building, conceived of as being founded by God. The foundation of God' is, in other words, that which is founded by God--that is to say, the whole house, whatever that may be, which he himself has established on the tops of the mountains.' And you will find that that explanation is borne out by the fact that in the very next verse the Apostle speaks about the house,' which he also meant when he spoke of the foundation of God. Of course that house' is, in one aspect, the Church, but the Church not as a mere institution or external organisation, but as being the witness to the gospel. It is that, and the Christ who is the gospel, which stands firm, whatever may happen. There is a great deal of idolatry of the Church. What makes it precious, and what makes it eternal, is the message that is committed to its charge.

Now it seems to me to be of very prime importance that this joyous confidence, calm and assured, should be the habitual temper of us all. The more distinctly and clearly we apprehend, and the more painfully we feel the perils, the imperfections, and the threatening errors of the present, the more should we take our stand upon this one truth, that what God has founded is indestructible, and, standing there, we may look all round the three hundred and sixty degrees of the horizon, and no matter what formidable dangers may arise, and hurry across, darkening the sea like the thunder-clouds in the heavens, we may be sure that no tempest can break which will damage the ship that carries Christ and His fortunes. Man may go, nevertheless'; errors may arise, nevertheless'; Churches, individuals, may become unfaithful, nevertheless'; candlesticks may be removed, lights quenched, communities may be honeycombed by worldliness, the salt may lose its savour,' nevertheless that which is founded by God stands sure.' The history of the past tells us that. Why, it is the miracle of miracles that Christian people having been what they have been, and being what they are, the Church of God has not been annihilated long, long ago. Why is it? Only because that which it bears and He who is in it are indestructible, and whilst the envelope may be changed, the central Truth and the living Person who is in the Church, in spite of all its corruptions and infirmities, cannot die, nor be suppressed nor removed.

So, brethren, standing firmly as we may upon this rock of a Church indestructible, because of the immortal Christ who is in it and the eternal gospel which is committed to it, it does not become us to have our hearts in our mouths at every change that may be passing, and that must necessarily pass, upon the external organisation, which is subject, like other institutions, to time and change. What can go, let it go. It is the dead leaves that are blown off the trees. Men make breakwaters with endless pains, and deposit great blocks of concrete that they think will fling back the wildest waves in vain spray, and a winter storm comes, and one wave puts out its tongue and licks up the whole structure, and it is a mass of ruins. Yes; and the same storm that smashed the breakwater runs up harmlessly on the humble sand which God has made robe His breakwater, and which has the power to say to the wildest tempest: Here shall thy proud waves be stayed.' Much may go, nevertheless the foundation of God stands sure.' So do not be frightened out of your wits--that is to say, out of your confidence--by higher criticism' and advanced views,' and right-hand defections and left-hand corruptions, and the failures of communities that call themselves churches to live up to the height of their responsibilities, or at the approach of new ways of looking at old truths. And do not fancy that because the cart that carries the ark jogs, and the oxen stumble, there is any harm coming to the ark. The foundation of God standeth sure.' So let us welcome change of all that is human in the doctrine, and polity, and practice of God's Church, and never mind what becomes of men-made creeds, and men-made ceremonies, and men-made churches. What is of God will stand. Let us be glad when the things that can be shaken' are removed,' that the things which cannot be shaken' may stand all the more firmly.

II. Notice Here The Divine Side Of The Guarantee Of This Confidence.

The firm foundation of God stands'; and then the Apostle goes on, in a very picturesque fashion, having this seal.' That is a mixture of metaphors which makes a rhetorician's hair stand on end. Paul does not mind about mingling metaphors. You cannot very well seal a foundation, but the idea in his mind is that of the confirmation, the guarantee, the pledge of the confidence that he has just been expressing. He goes on to expand the metaphor. The seal has two inscriptions on it, like the obverse and reverse of a coin, or like two sentences which might be written on the two lintels of a door. The one gives the divine and the other the human sides of the guarantee.

As for the former, the divine, it is, The Lord knoweth them that are His.' The Lord' here is, I take it, Christ. And what is the guarantee that is contained in these words? If you seek for the explanation of that phrase in its deepest, most blessed, most courage-giving sense, listen to diviner words than Paul's. I know My sheep, and am known of Mine, as the Father knoweth Me, and I know the Father.' That knowledge is not the mere divine attribute of omniscience, which may have in it consolation, or may not, but it is something far more tender, close, gracious, and strength-giving than the bare thought of an all-seeing eye. The knowledge' which Jesus has of His sheep is a knowledge based upon, and perfected in, closest love and tenderest sympathy, and of which that ineffable communion from the depths of eternity, in which the Father knoweth the Son, and the Son knoweth the Father, and the two knowledges intertwine and interflow into one sacred, and, to us, inconceivable bond, is the example. Thus close, though we cannot say so close; thus tender, though we cannot say so tender; thus loving, though we cannot say so loving, is the bond of that knowledge which unites Jesus Christ to every soul that belongs to Him. And with that guarantee of a knowledge which means the closest union that is possible, the individuality of the two united persons being preserved, surely there comes, floated, as it were, like some precious treasure in a cedar ark upon the surface of that ocean of divine knowledge, the assurance that such a knowledge will guard against all evil and all danger its peaceful and happy objects. If the Lord thus knows them that are His,' the knowledge will be a wall of fire round about them, as well as a glory in the midst of them.

That knowledge means, then, protection and care. He will not lose what belongs to Him. He is not such a careless Owner as that a sheep may stray out of the fold and the Shepherd never notice it. He is not such a careless Householder as that from His purse there may drop, and into some dusty corner may roll away, a coin, and He not know that He has lost one of the pieces. He is not such a heartless Brother as that the younger brother may go away into the far-off land and there be starving, and the Brother's heart at home have no pangs and no sense of separation. But He knows them that are His,' and, knowing them, He holds them with the grip of tenacious possession as well as of tender love.

So there is the deep, the sure, the divine guarantee that the foundation standeth firm. So, brethren, it is wise for us to look at the dangers, to be fully aware of the perils, to be tremblingly conscious of our own weakness, but it is folly and faithlessness to look at the danger so exclusively, or to feel our own weakness so keenly as that either one or the other, or both of them combined, shall obscure to our sight the far greater and confidence-giving truth of the knowledge, the sympathy, and the extended protecting hand, of our Brother and our Lord. We belong to Him if we have yielded our hearts to Him, and He will not suffer His Holy One to see corruption,' here or hereafter. If you look down from the narrow ledge of the Alpine arrete to the thousand feet of precipice on either side of the two or three inches where you have your footing you will get giddy and fall. If you look up you will walk steadily. Do not ignore the danger, nor presumptuously forget your own weakness, but remember when I said my foot slippeth Thy mercy held me up.' Recognise the slippery ice and the feeble foot, and couple with them the other thought, The Lord knoweth them that are His.'

III. Now, Lastly, Here We Have The Human Side Of The Guarantee.

The reverse of the coin, the other side of the foundation bears, deep-cut, this inscription: Let every one that nameth the name of Christ depart from iniquity,' and the two inscriptions are always to be held together. Look how they fit one another. The one is a promise; the other is a commandment. The one says a deep thing about God; the other says a plain thing about us. It is of no use going up into the heights of the Lord knoweth them that are His,' unless you also come down to the simple teaching, Let every one that nameth the name of Christ depart from iniquity.' The Jews believed the first of these two inscriptions, and it was all their religion; look what wild work it made of them and their morality, and their whole nation. There have been plenty of Christian people who have been so absorbed in the contemplation of unconditional election,' eternal predestination,' final perseverance,' and all the rest of the theological formularies that have been spun out of these words, that they have forgotten the other side altogether. And so there has been licence, and a presumptuous building upon a supposed past; there has been a contempt for the outsiders,' and the driving of a coach and six through the plainest teachings of common righteousness and morality. And the only way to keep the Lord knoweth them that are His' from being a minister of sin is, in the same breath, to say, Let every one that nameth the name of Christ depart from iniquity.'

To name the Name of Christ is the same as to say that you are His. And if you are, the best proof that you do belong to Jesus Christ is your living the life of plain, practical righteousness, and putting away from yourself everything that is evil. People talk about looking into themselves for evidences of their being saved,' as they say. I would rather take your neighbour's opinion as to whether you are saved or not than yours; and you will be far more likely to come to the possession of calm assurance that you do belong to Jesus Christ, if your assurance is based upon this, I am living as He would have me to do.' That is the infallible sign that you are His. That homely, pedestrian righteousness, down amongst the commonplaces of daily life, and the little things of it, that, and not emotions, however soaring; not aspirations, however ardent; not the consciousness of communion apart, however deep and sweet, is the sign that we are Christ's. However necessary all these things are, still they are necessary mainly as means to an end, and the end of all the revelation of God in Jesus Christ, and of all these joys and experiences of the individual Christian soul, is to make us live righteously, soberly, godly, in this present world. And the more we do thus live, the more we shall get, not only the consciousness of belonging to Jesus Christ, but the help by which we shall be able to stand.

So, dear brethren, my one last word to you is, hold these two things ever together in your minds and thoughts. What God hath joined together, let not man put asunder.' You have a right to be confident, because, far deeper than, and prior to, anything that you do, there are the knowledge, the love, the sympathy, and the outstretched hand of the loving and upholding Saviour. But you have only the right to the confidence based upon his knowledge of you, if that confidence is working in you a departing from iniquity. If you know that you are trying, in your poor way, to do that, and that you are trying to do it for His sake, and because you think that you are His, then, whatever may happen to others, whatever may befall some of the outworks of your faith or belief, whatever changes may impend, you may be sure of this, that the foundation of God standeth sure,' and that, weak as we are, building upon Him who is the foundation, we shall be able to resist all the assaults of evil.

Only remember, that Christ Himself has told us that many would come to Him and say, Lord! Lord! have we not prophesied in Thy name, and in Thy name done many wonderful works?' And He will say unto them, Depart from Me, I never knew you,' and the proof that He never did is that He has to address them aa Ye that work iniquity.'

Maclaren: 2Ti 2:20-21

The Great House And Its Vessels

But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 21. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.'--2 Tim. 2:20-21.

OUR text begins with a but.' It, therefore, suggests something which may seem to contradict or to modify what has gone before. The Apostle has been speaking about what he calls the foundation of God,' or the building founded by God, whereby he means the Church. He has been expressing triumphant confidence that, as thus founded, it is indestructible, whatever dangers may threaten or defections may weaken it. But the very contemplation of that grand ideal suggests darker thoughts. He carries on his metaphor, for the great house' is suggested by the foundation of God,' and yet the two things do not refer to precisely the same object. The building founded by God which stands fast, whatever happens, is what we call in our abstract way, the invisible Church,' the ideal community or aggregate of all who are truly joined to Jesus Christ. The great house is what we call the visible Church, the organisation, institution, or institutions comprising those who profess to be thus joined. The one is indestructible, as founded by God; the other is not, being made by men, and composed of heterogeneous elements.

This heterogeneousness of its elements is suggested by the further metaphor, of the vessels of different materials, value, and use. The members of the Church are the various vessels. When we come down from the heights of ideal contemplation to face the reality of the Church as an organisation in the world, we are confronted with this grave fact, that its members are some of them gold and silver,' some of them wood' and earth.' And that fact modifies the triumphant confidence already uttered, and imposes upon us all very plain duties. So I wish to look now at the three things that are suggested to me here. First, a grave fact as to the actual condition of the Church as an organised institution; second, an inspiring possibility open to us all; and, lastly, a plain direction as to the way by which the possibility may become a reality.

I. Then We Have Here A Grave Fact As To The Actual Condition Of The Church As An Organised Institution.

In a great house there are vessels of gold and silver.' There they stand, ranged on some buffet, precious and sparkling, and taken care of; and away down in kitchens or sculleries there are vessels of wood, or of cheap common crockery and pottery. Now, says Paul, that is like the Church as we have to see it in the world. What is the principle of the distinction here? At first sight one might suppose that it refers to the obvious inequality of intellectual and spiritual and other gifts or graces bestowed upon men; that the gold and silver are the more brilliantly endowed in the Christian community, and the wood and the earth are humbler members who have less conspicuous and less useful service to perform. But that is not so. The Bible never recognises that distinction which the world makes so much of, between the largely and slenderly endowed, between the men who do what are supposed to be great things, and those who have to be content with humbler service. Its principle is,' small service is true service whilst it lasts,' and although there are diversities of operation, the man who has the largest share of gifts stands, in Heaven's estimate, no whit above the man who has the smallest. All are on the one level; in God's great army the praise and the honours do not get monopolised by the general officers, but they come down to the privates just as abundantly, if they are equally faithful.

And then another consideration which shows us that it will not do to take gold and silver on the one hand, and wood and earth on the other, as marking the cleavage between the largely and the slenderly endowed members of the Church, is the fact that the way to get out of the one class and into the other, as we shall have to see presently, is by moral purity and not by the increase of intellectual or other endowments. The man that cleanses himself comes out of the category of wood' and earth,' and passes into that of gold and silver.' Thus the basis of the distinction, the ground of classification, lies altogether in goodness or badness, purity or impurity, worthiness or unworthiness. They who are in the highest degree pure are the gold and silver.' They who are less so, or not at all so, are the wooden' and the earthen' vessels. The same line of demarcation is suggested in another passage which employs several of the same phrases and ideas that are found in my text. We read in it about the foundation which is laid, and about the teachers building upon it various elements. Now these elements, on the one hand gold, silver, and precious stones,' and on the other hand wool, hay, and stubble,' may be the doctrines that these teachers proclaimed, or perhaps they may be the converts that they brought in. But in any case notice the parallelism, not only in regard to the foundation, but in regard to the distinction of the component parts of the structure--gold and silver,' as here, and the less valuable list headed, as here, by wood,' and then, by reason of the divergence of the metaphor, hay and stubble,' in the one case, and earthenware' in the other. But the suggestion of both passages is that the Church, the visible institution, has in it, and will always have in it, those who, by their purity and consistency of Christian life, answer to the designation of the gold and the silver, and those who, by their lack of that, fall into the other class, of wooden and earthen vessels.

Of course it must be so. What act is all its thought had been?' Every ideal, when it becomes embodied in an institution, becomes degraded; just as, when you expose quicksilver to the air, a non-transparent film and scum creeps across the surface. The drag-net' in one of Christ's parables suggests the same idea. There are no meshes that ever man's knitting-needle has formed that are fine enough to keep out the bad, as the Church necessarily includes both sets of people.

I do not need to dwell upon the question as to whether in these least worthy members of that community are included people that have some faint flickering light of God in their hearts, real though very imperfect Christians, or whether it means only those who are nominally, and not at all really, joined to the Lord. The parting lines between these two classes are very evanescent and very slight; and it is scarcely worth while calling them two classes at all. But only let me remind you that this recognition of the necessary intermingling of unworthy and worthy professors in every Christian Church is no reason for us Nonconformists departing from our fundamental principle that we should try to keep Christ's Church clear, as far as may be, of the intrusion of unworthy members. The Apostle is not speaking about the conditions that ought to be imposed as precedent to connection with the visible Church, but he is speaking about the evil, whatever the conditions may be, that is sure to attach to it. It attaches to this community of ours here, which, in accordance with New Testament usage, we have no hesitation in calling a Church. We try to keep our communion pure; we do not succeed; we never shall succeed. That is no reason why we should give up trying. But in this little house there are vessels of gold and silver,' and vessels of wood and earth, and some to honour and some to dishonour.'

But whilst this necessity is no reason for indiscriminate admission of all manner of people into the Christian Church, it is a reason for you that are in it not to make so much as some of you do of the fact that you are in, and not to trust, as some of you do, to the mere nominal, external connection with the great house.' You may be in it, but you may be down in the back premises, and one of the vessels that have no honourable use. Lay that to heart, dear friends. It is not for me to apply general principles to individual eases, but I may venture to say that, like every true pastor of a Christian community, I cannot help seeing that there are names of people on our rolls who have a name to live and are dead.

II. Now, Secondly, Here We Have An Inspiring Possibility Open To Us All.

On certain conditions any man may be a vessel unto honour,' by which, of course, is meant that the vessel--that is to say, the man--gets honour.

And how does he get it? By service. If you will look at the passage carefully, you will see that after this general designation of a vessel unto honour,' there follow three characteristics of the vessel, which taken together make its honour. I shall speak about them in detail presently, but in the meantime let me point out how here there is embodied the great principle of the New Testament that the true honour is service. It shall not be so among you; he that is chief amongst you let him be your servant.' Just as Jesus Christ, knowing that He came from God and went to God, and that the Father had given all things into His hand, laid aside His garments, and took a towel, and girded Himself, and washed the disciples' feet,' so we, if we desire honour and prominence, must find it in service; and if we have by God's gift, and the concurrence of circumstances, possessions or resources of mind, body, or estate, which make us prominent and above our brethren, we are thereby the more bound to utilise all that we have, and all that we are, for His service. If a man is ambitious let him remember this that service is honour, use is dignity, and there are none other.

But now turn for a moment to these three characteristics which are here set forth as constituting the honour of the vessels of gold and silver. The first is sanctified,' or as it might perhaps better be expressed, consecrated. For, as I suppose many of us know, the root-idea of sanctification or holiness is not the moral purity which goes along with the expression in our thoughts, but that which is the root of all evangelical purity--viz., the yielding of ourselves to God. Consecration is the beginning of purity, and consecration is honour. No man stands higher, in the true Legion of Honour of the Heavens, than he who bears on his breast and in his heart, not a knot of ribbon, but the imprint of a bloody Cross, and for the sake of that yields himself, body, soul, and spirit to God's service. The vessels that are devoted are the sacrificial vessels of the Temple, which are sacred beyond the golden cups of household use, and yet the commonest domestic utensils may become honourable by virtue of their being thus consecrated. So one of the old prophets, using the same metaphor as my text, with a slightly different application, says that in the day when the Kingdom of God assumes its perfect form upon earth, every pot in Jerusalem shall be as the bowls of the altar, and on the very horse-bells shall be written, Consecrated to the Lord.' The vessel unto honour must be sanctified.

Then again, meet for the master's use.' On the great buffet in the banqueting hall, the cup in the centre, that belongs to the householder, and is lifted to his glowing lips, is the most honourable of all. Every Christian man amongst us may be used by the Christ, and may--more wonderful still!--be useful to Christ. That is condescension, is it not? You remember how, when He would, in modest prophetic pomp, once for all assert in public His claim to be the King of Israel, He sent two of His servants into the village over against' them with this message, The Lord hath need of him,' the humble ass. Jesus Christ needs you to carry out His purposes, to be His representatives and the executors of His will, His viceroys and servants in this world. And there is no honour higher than that I, for all my imperfections and limitations, with all my waywardness and slothfulness, should yet be taken by Him, and made use of by Him. Brother! have you any ambition to be used by Jesus, and to be useful to Jesus? And are you of any use to Him

Have you ever been? The questions are for our own hearts, in the privacy of communion with God. I leave them with you.

Ready for every good work.' The habit of service will grow. A man that is consecrated, and being used by Jesus Christ, will become more and more useful all round. It ought to be our ambition to be men-of-all-work to our Lord. There is great danger of our all yielding to natural limitations, as we suppose them, and confining ourselves to what we take to be our role. It is all right that that should be the prominent part of our ministry in the world. But let us beware of the limitations and the onesidedness that attaches to us, and be ready for the distasteful work, for the uncongenial work, for the work to which our natural fastidiousness and temperaments do not call us. Let us, as I say, try to be many-sided, and to stand with our loins girt and our lamps burning, and our wills held well down, and say Lord! what wouldst Thou have me to do? Here am I; send me.'

III. Now A Word About The Last Point That Is Here, And That Is The Plain Direction As To The Way In Which This Possibility May Become A Reality For Us All.

If a man purge himself from these.' These; whom? The vessels to dishonour.' Get out of that class. And how? By purifying yourselves. So, then, there is no necessity of any sort which determines the class to which we belong except our own earnestness and effort. You remember our Lord's other parable of the four sowings in four different soils. Was there any unconquerable necessity which compelled the wayside soil to be hard and beaten, or the rocky one to be impermeable, or the thorny one to be productive only of thorns and briars! Could they not all have become good soil? And why did they not? Because the men that they represented did not care to become so. And in like manner there is no reason why the earthen pot should not become gold, or the wooden one silver, or the silver one gold--ay! or the gold silver, or the silver wood, or the wood earth. Paul was an earthen vessel, and he became a chosen vessel' of gold. Judas was a vessel of silver, and he became a vessel of earth, and was dashed in pieces like a potter's vessel. So you can settle your place. How do you settle it? By purity. Character makes us serviceable. Christ's kingdom is more helped, His purposes advanced, His will furthered, by holy lives than by shining gifts. And whether you can do much for Him by the latter or no, you can do more for Him by far by means of the former. And you can all have that if you will.

Only notice that purity which makes serviceable, and therefore honourable, and is capable of degrees as between silver and gold, is to be won by our own efforts. If a man therefore shall purify himself: I know, of course, that whoever has honestly set himself, for Christ's sake, to the task of purifying himself, very soon finds out that he, with his ten thousand, cannot beat the king that comes against him with twenty thousand; and if he is a wise man he sends an embassage, not to the enemy, but to the Emperor, and says, Come Thou and help me.' If we try to purify ourselves, we are necessarily thrown back upon God's help to do it. But there must be the personal effort, and that effort must go mainly, I think, in the direction of effort to grasp and hold by faith and obedience the Divine Life which comes into us and purifies us; and in the other direction of effort to apply to every part of our character and conduct the divine help which we bring to our aid by our humble faith.

So, brethren, we can, if we will, purify ourselves, and we shall do it most surely when we fall back upon him, and say, Give me the power that I may perfect holiness in the fear of the Lord.'

Some of us are vessels in another house. But Christ has bound the strong man and spoiled his goods, and taken from him all the armour in which he trusted, and the vessels which he used. And if we will only take Christ's liberation, and cast ourselves on His grace and power, then we shall be lifted from the dark and doleful house of the strong man, and set in the great house of the great Lord. Yield not your members as instruments of unrighteousness, but yield yourselves unto God, and your members as instruments of righteousness to Him.

MHCC: 2Ti 2:14-21

Those disposed to strive, commonly strive about matters of small moment. But strifes of words destroy the things of God. The apostle mentions some who erred. They did not deny the resurrection, but they corrupted that true doctrine. Yet nothing can be so foolish or erroneous, but it will overturn the temporary faith of some professors. This foundation has two writings on it. One speaks our comfort. None can overthrow the faith of any whom God hath chosen. The other speaks our duty. Those who would have the comfort of the privilege, must make conscience of the duty Christ gave himself for us, that he might redeem us from all iniquity, Tit 2:14. The church of Christ is like a dwelling: some furniture is of great value; some of smaller value, and put to meaner uses. Some professors of religion are like vessels of wood and earth. When the vessels of dishonour are cast out to be destroyed, the others will be filled with all the fulness of God. We must see to it that we are holy vessels. Every one in the church whom God approves, will be devoted to his Master's service, and thus fitted for his use.

MHCC: 2Ti 2:22-26

The more we follow that which is good, the faster and the further we shall flee from that which is evil. The keeping up the communion of saints, will take us from fellowship with unfruitful works of darkness. See how often the apostle cautions against disputes in religion; which surely shows that religion consists more in believing and practising what God requires, than in subtle disputes. Those are unapt to teach, who are apt to strive, and are fierce and froward. Teaching, not persecution, is the Scripture method of dealing with those in error. The same God who gives the discovery of the truth, by his grace brings us to acknowledge it, otherwise our hearts would continue to rebel against it. There is no " peradventure," in respect of God's pardoning those who do repent; but we cannot tell that he will give repentance to those who oppose his will. Sinners are taken in a snare, and in the worst snare, because it is the devil's; they are slaves to him. And if any long for deliverance, let them remember they never can escape, except by repentance, which is the gift of God; and we must ask it of him by earnest, persevering prayer.

Matthew Henry: 2Ti 2:14-18

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

I. He must make it his business to edify those who were under his charge, to put them in remembrance of those things which they did already know; for this is the work of ministers; not to tell people that which they never knew before, but to put them in mind of that which they do know, charging them that they strive not about words. Observe, Those that are disposed to strive commonly strive about matters of very small moment. Strifes of words are very destructive to the things of God. That they strive not about words to no profit. If people did but consider of what little use most of the controversies in religion are, they would not be so zealous in their strifes of words, to the subverting of the hearers, to the drawing of them away from the great things of God, and occasioning unchristian heats and animosities, by which truth is often in danger of being lost. Observe, People are very prone to strive about words, and such strifes never answer any other ends than to shake some and subvert others; they are not only useless, but they are very hurtful, and therefore ministers are to charge the people that they do not strive about words, and they are most likely to be regarded when they charge them before the Lord, that is, in his name and from his word; when they produce their warrant for what they say. - Study to show thyself approved unto God, 2Ti 2:15. Observe, The care of ministers must be to approve themselves unto God, to be accepted of him, and to show that they are so approved unto God. In order thereunto, there must be constant care and industry: Study to show thyself such a one, a workman that needs not be ashamed. Ministers must be workmen; they have work to do, and they must take pains in it. Workmen that are unskilful, or unfaithful, or lazy, have need to be ashamed; but those who mind their business, and keep to their work, are workmen that need not be ashamed. And what is their work? It is rightly to divide the word of truth. Not to invent a new gospel, but rightly to divide the gospel that is committed to their trust. To speak terror to those to whom terror belongs, comfort to whom comfort; to give every one his portion in due season, Mat 24:45. Observe here, 1. The word which ministers preach is the word of truth, for the author of it is the God of truth. 2. It requires great wisdom, study, and care, to divide this word of truth rightly; Timothy must study in order to do this well.

II. He must take heed of that which would be a hindrance to him in his work, 2Ti 2:16. He must take heed of error: Shun profane and vain babblings. The heretics, who boasted of their notions and their arguments, thought their performances such as might recommend them; but the apostle calls them profane and vain babblings: when once men become fond of those they will increase unto more ungodliness. The way of error is down-hill; one absurdity being granted or contended for, a thousand follow: Their word will eat as doth a canker, or gangrene; when errors or heresies come into the church, the infecting of one often proves the infecting of many, or the infecting of the same person with one error often proves the infecting of him with many errors. Upon this occasion the apostle mentions some who had lately advanced erroneous doctrines: Hymeneus and Philetus. He names these corrupt teachers, by which he sets a brand upon them, to their perpetual infamy, and warns all people against hearkening to them. They have erred concerning the truth, or concerning one of the fundamental articles of the Christian religion, which is truth. The resurrection of the dead is one of the great doctrines of Christ. Now see the subtlety of the serpent and the serpent's seed. They did not deny the resurrection (for that had been boldly and avowedly to confront the word of Christ), but they put a corrupt interpretation upon that true doctrine, saying that the resurrection was past already, that what Christ spoke concerning the resurrection was to be understood mystically and by way of allegory, that it must be meant of a spiritual resurrection only. It is true, there is a spiritual resurrection, but to infer thence that there will not be a true and real resurrection of the body at the last day is to dash one truth of Christ in pieces against another. By this they overthrew the faith of some, took them off from the belief of the resurrection of the dead; and if there be no resurrection of the dead, nor future state, no recompence of our services and sufferings in another world, we are of men the most miserable, 1Co 15:19. Whatever takes away the doctrine of a future state overthrows the faith of Christians. The apostle had largely disproved this error (1 Cor. 15), and therefore does not here enter into the arguments against it. Observe, 1. The babblings Timothy was to shun were profane and vain; they were empty shadows, and led to profaneness: For they will increase unto more ungodliness. 2. Error is very productive, and on that account the more dangerous: it will eat like a gangrene. 3. When men err concerning the truth, they always endeavour to have some plausible pretence for it. Hymeneus and Philetus did not deny a resurrection, but pretended it was already past. 4. Error, especially that which affects the foundation, will overthrow the faith of some.

Matthew Henry: 2Ti 2:19-21

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

I. It may be a great comfort to us that the unbelief of men cannot make the promise of God of no effect. Though the faith of some particular persons be overthrown, yet the foundation of God standeth sure (2Ti 2:19); it is not possible that they should deceive the elect. Or it may be meant of the truth itself, which they impugn. All the attacks which the powers of darkness have made upon the doctrine of Christ cannot shake it; it stands firm, and weathers all the storms which have been raised against it. The prophets and apostles, that is, the doctrines of the Old and New Testament, are still firm; and they have a seal with two mottoes upon it, one on the one side, and the other on the other, as is usual in a broad seal. 1. One expresses our comfort - that the Lord knows those that are his, and those that are not; knows them, that is, he owns them, so knows them that he will never lose them. Though the faith of some be overthrown, yet the Lord is said to know the ways of the righteous, Psa 1:6. None can overthrow the faith of any whom God hath chosen. 2. Another declares our duty - that every one who names the name of Christ must depart from iniquity. Those who would have the comfort of the privilege must make conscience of the duty. If the name of Christ be called upon us, we must depart from iniquity, else he will not own us; he will say in the great day (Mat 7:23), Depart from me, I never knew you, you workers of iniquity. Observe, (1.) Whatever errors are introduced into the church, the foundation of God standeth sure, his purpose can never be defeated. (2.) God hath some in the church who are his and whom he knows to be his. (3.) Professing Christians name the name of Christ, are called by his name, and therefore are bound to depart from iniquity; for Christ gave himself for us, that he might redeem us from all iniquity, Tit 2:14.

II. Another thing that may comfort us is that though there are some whose faith is overthrown, yet there are others who keep their integrity, and hold it fast (2Ti 2:20): In a great house there are not only vessels of gold, etc. The church of Christ is a great house, a well-furnished house: now some of the furniture of this house is of great value, as the plate in a house; some of small value, and put to mean uses, as the vessels of wood and earth; so it is in the church of God. There are some professors of religion that are like the vessels of wood and earth, they are vessels of dishonour. But at the same time all are not vessels of dishonour; there are vessels of gold and silver, vessels of honour, that are sanctified and meet for the Master's use. When we are discouraged by the badness of some, we must encourage ourselves by the consideration of the goodness of others. Now we should see to it that we be vessels of honour: we must purge ourselves from these corrupt opinions, that we may be sanctified for our Master's use. Observe, 1. In the church there are some vessels of honour and some of dishonour; there are some vessels of mercy and other vessels of wrath, Rom 9:22, Rom 9:23. Some dishonour the church by their corrupt opinions and wicked lives; and others honour and credit it by their exemplary conversation. 2. A man must purge himself from these before he can be a vessel of honour, or meet for his Master's use. 3. Every vessel must be fit for its Master's use; every one in the church whom God approves must be devoted to his Master's service and meet for his use. 4. Sanctification in the heart is our preparation for every good work. The tree must be made good, and then the fruit will be good.

Matthew Henry: 2Ti 2:22-26

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

II. He cautions him against contention, and, to prevent this (2Ti 2:23), cautions him against foolish and unlearned questions, that tend to no benefit, strifes of words. Those who advanced them, and doted upon them, thought themselves wise and learned; but Paul calls them foolish and unlearned. The mischief of these is that they gender strifes, that they breed debates and quarrels among Christians and ministers. It is very remarkable how often, and with what seriousness, the apostle cautions Timothy against disputes in religion, which surely was not without some such design as this, to show that religion consists more in believing and practising what God requires than in subtle disputes. - The servant of the Lord must not strive, 2Ti 2:24. Nothing worse becomes the servant of the Lord Jesus, who himself did not strive nor cry (Mat 12:19), but was a pattern of meekness, and mildness, and gentleness to all, than strife and contention. The servant of the Lord must be gentle to all men, and thereby show that he is himself subject to the commanding power of that holy religion which he is employed in preaching and propagating. - Apt to teach. Those are unapt to teach who are apt to strive, and are fierce and froward. Ministers must be patient, bearing with evil, and in meekness instructing (2Ti 2:25) not only those who subject themselves, but those who oppose themselves. Observe, 1. Those who oppose themselves to the truth are to be instructed; for instruction is the scripture-method of dealing with the erroneous, which is more likely to convince them of their errors than fire and faggot: he does not bid us kill their bodies, under pretence of saving their souls. 2. Such as oppose themselves are to be instructed in meekness, for our Lord is meek and lowly (Mat 11:29), and this agrees well with the character of the servant of the Lord (2Ti 2:24): He must not strive, but be gentle to all men, apt to teach, patient. This is the way to convey truth in its light and power, and to overcome evil with good, Rom 12:21. 3. That which ministers must have in their eyes, in instructing those who oppose themselves, must be their recovery: If God, peradventure, will give them repentance to the acknowledging of the truth. Observe, (1.) Repentance is God's gift. (2.) It is a gift with a peradventure in the case of those who oppose themselves; and therefore, though we are not to despair of the grace of God, yet we must take heed of presuming upon it. To the acknowledging of the truth. (3.) The same God who gives us the discovery of the truth does by his grace bring us to the acknowledging of it, otherwise our hearts would continue in rebellion against it, for we are to confess with our mouths as well as to believe with our hearts, Rom 10:9, Rom 10:10. And thus sinners recover themselves out of the snare of the devil; see here, [1.] The misery of sinners: they are in the snare of the devil, and are led captive by him at his will, 2Ti 2:26. They are slaves to the worst of task-masters; he is the spirit that now worketh in the children of disobedience, Eph 2:2. They are taken in a snare, and in the worst snare, because it is the devil's; they are as fishes that are taken in n evil net, and as the birds that are caught in the snare. Further, They are under Ham's curse ( a servant of servants shall he be, Gen 9:25), they are slaves to him who is but a slave and vassal. [2.] The happiness of those who repent: they recover themselves out of this snare, as a bird out of the snare of the fowler; the snare is broken and they have escaped; and the greater the danger the greater the deliverance. When sinners repent, those who before were led captive by the devil at his will come to be led into the glorious liberty of the children of God, and have their wills melted into the will of the Lord Jesus. The good Lord recover us all out of the snare.

Barclay: 2Ti 2:15-18

Paul urges Timothy to present himself, amidst the false teachers, as a real teacher of the truth. The word he uses for "to present" is parastesai (3936), which characteristically means to present oneself for service. The following words and phrases all develop this idea of usefulness for service.

The Greek for one who has stood the test is dokimos (1384), which describes anything which has been tested and is fit for service. For instance, it describes gold or silver which has been purified of all alloy in the fire. It is therefore the word for money which is genuine, or, as we would say, sterling. It is the word used for a stone which is fit to be fitted into its place in a building. A stone with a flaw in it was marked with a capital A, standing for adokimastos (compare 0096), which means tested and found wanting. Timothy was to be tested that he might be a fit weapon for the work of Christ, and therefore a workman who had no need to be ashamed.

Further, Timothy is urged in a famous phrase rightly to divide the word of truth. The Greek word translated to divide rightly is interesting. It is orthotomein (3718), which literally means to cut rightly. It has many pictures in it. Calvin connected it with a father dividing out the food at a meal and cutting it up so that each member of the family received the right portion. Beza connected it with the cutting up of sacrificial victims so that each part was correctly apportioned to the altar or to the priest. The Greeks themselves used the word in three different connections. They used it for driving a straight road across country, for ploughing a straight furrow across a field, and for the work of a mason in cutting and squaring a stone so that it fitted into its correct place in the structure of the building. So the man who rightly divides the word of truth, drives a straight road through the truth and refuses to be lured down pleasant but irrelevant by-paths; he ploughs a straight furrow across the field of truth; he takes each section of the truth, and fits it into its correct position, as a mason does a stone, allowing no part to usurp an undue place and so knock the whole structure out of balance.

On the other hand, the false teacher engages on what Paul would call "godless chatterings." Then Paul uses a vivid phrase. The Greeks had a favorite word for making progress (prokoptein, 4298). It literally means to cut down in front; to remove the obstacles from a road so that straight and uninterrupted progress is possible. Paul says of these senseless talkers that they progress further and further into ungodliness. They progress in reverse. The more they talk, the farther they get from God. Here then is the test. If at the end of our talk, we are closer to one another and to God, then all is well; but if we have erected barriers between one another and have left God more distant, then all is not well. The aim of all Christian discussion and of all Christian action is to bring a man nearer to his fellows and to God.

Barclay: 2Ti 2:15-18

Amongst the false teachers Paul numbers especially Hymenaeus and Philetus. Who these men were we do not know. But we get a brief glimpse of their teaching in at least one of its aspects. They said that the resurrection had already happened. This of course does not refer to the Resurrection of Jesus; it refers to the resurrection of the Christian after death. We do know two false views of the resurrection of the Christian which had some influence in the early Church.

(i) It was claimed that the real resurrection of the Christian took place at baptism. It is true that in Rom 6 Paul had written vividly about how the Christian dies in the moment of baptism and rises to life anew. There were those who taught that the resurrection happened in that moment of baptism and that it was resurrection to new life in Christ here and now, not after death.

(ii) There were those who taught that the meaning of individual resurrection was nothing more than that a man lived on in his children.

The trouble was that this kind of teaching found an echo in both the Jewish and the Greek side of the Church. On the Jewish side, the Pharisees believed in the resurrection of the body but the Sadducees did not. Any teaching which did away with the conception of life after death would appeal to the Sadducees; the trouble with the Pharisees was that they were wealthy materialists, who had so big a stake in this world that they were not interested in any world to come.

On the Greek side, the trouble was much greater. In the early days of Christianity, the Greeks, generally speaking, believed in immortality but not in the resurrection of the body. The highest belief was that of the Stoics. They believed that God was what might be called fiery spirit. The life in man was a spark of that spirit, a spark of God himself, a scintilla of deity. But they believed that when a man died that spark went back to God and was reabsorbed in him. That is a noble belief but it clearly abolishes personal survival after death. Further, the Greeks believed that the body was entirely evil. They had their play on words as a watchword: "Soma (4983) Sema (compare 4591)," "The body is a tomb (marker)." The last thing they desired or believed in was the resurrection of the body; and therefore they, too, were open to receive any teaching about the resurrection which fitted their beliefs.

It is obvious that the Christian does not believe in the resurrection of this body. No one could conceive of someone smashed in an accident or dying of cancer reawakening in heaven with the same body. But the Christian does believe in the survival of personal identity; he believes most strenuously that after death you will still be you and I will still be I. Any teaching which removes that certainty of the personal survival of each individual man strikes at the very root of Christian belief.

When Hymenaeus and Philetus and their like taught that the resurrection had already happened, either at the moment of baptism or in a man's children, they were teaching something which Sadducean Jews and philosophic Greeks would be by no means averse to accepting; but they were also teaching something which undermined one of the central beliefs of the Christian faith.

Barclay: 2Ti 2:19

In English we use foundation in a double sense. We use it to mean the basis on which a building is erected; and also in the sense of an association, a college, a city which has been founded by someone. For instance, we talk about the foundation of a house; and we also say that King's College, Cambridge, is a foundation of Henry the Sixth. Greek used the word themelios (2310) in the same two ways; and the foundation of God here means the Church, the association which he has founded.

Paul goes on to say that the Church has a certain inscription on it. The word he uses is sphragis (4973) whose usual meaning is seal. The sphragis (4973) is the seal which proves genuineness or ownership. The seal on a sack of goods proved that the contents were genuine and had not been interfered with; and it also indicated the ownership and the source of the goods. But sphragis (4973) had other uses. It was used to denote the brandmark, what we would call the trademark. Galen, the Greek doctor, speaks of the sphragis (4973) on a certain phial of eye salve, meaning the mark which showed what brand of eye salve the phial contained. Still further, the sphragis (4973) was the architect's mark. Always on a monument or a statue or a building the architect put his mark, to show that he was responsible for its design. The sphragis (4973) can also be the inscription which indicates the purpose for which a building has been built.

The Church has a sphragis (4973) which shows at once what it is designed to be. The sign on the Church Paul gives in two quotations. But the way in which these two quotations are made is very illuminating in regard to the manner in which Paul and the early Church used scripture. The two quotations are: "The Lord knows those who are his," and "Let every one who names the name of the Lord depart from unrighteousness." The interesting thing is that neither is a literal quotation from any part of scripture.

The first is a reminiscence of a saying of Moses to the rebellious friends and associates of Korah in the wilderness days. When they gathered themselves together against him, Moses said: "The Lord will show who is his" (Num 16:5). But that Old Testament text was read in the light of the saying of Jesus in Mat 7:22: "Many will say to me in that day, 'Lord, Lord did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' And then will I declare to them, I never knew you: depart from me you evil-doers." The Old Testament text is, as it were, retranslated into the words of Jesus.

The second is another reminiscence of the Korah story. It was Moses' command to the people: "Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs" (Num 16:26). But that, too, is read in the light of the words of Jesus in Luk 13:27, where he says to those who falsely claim to be his followers: "Depart from me, all you workers of iniquity."

Two things emerge. The early Christians always read the Old Testament in the light of the words of Jesus; and they were not interested in verbal niceties, but to any problem they brought the general sense of the whole range of scripture. These are still excellent principles by which to read and use scripture.

The two texts give us two broad principles about the Church:

The first tells us that the Church consists of those who belong to God, who have given themselves to him in such a way that they no longer possess themselves and the world no longer possesses them, but God possesses them.

The second tells us that the Church consists of those who have departed from unrighteousness. That is not to say that it consists of perfect people. If that were so, there would be no Church. It has been said that the great interest of God is not so much in where a man has reached, as in the direction in which he is facing. And the Church consists of those whose faces are turned to righteousness. They may often fall and the goal may sometimes seem distressingly far away, but their faces are ever set in the right direction.

The Church consists of those who belong to God and have dedicated themselves to the struggle for righteousness.

Barclay: 2Ti 2:20-21

The connection between this passage and the one which immediately precedes it is very practical. Paul had just given a great and high definition of the Church as consisting of those who belong to God and are on the way to righteousness. The obvious rejoinder is: How do you explain the existence of the chattering heretics in the Church? How do you explain the existence of Hymenaeus and Philetus? Paul's reply is that in any great house there are all kinds of utensils; there are things of precious metal and things of base metal; there are things which have a dishonourable use and things which have an honourable use. It must be so in the Church. So long as it is an earthly institution it must be a mixture. So long as it consists of men and women, it must remain a cross-section of humanity. Just as it takes all kinds of people to make a world, so it takes all kinds of people to make the Church.

That is a practical truth which Jesus had stated long before, in the Parable of the Wheat and the Tares (Mat 13:24-30, Mat 13:36-43). The point of that parable is that the wheat and the tares grow together, and, in the early stages, are so like each other that it is impossible to separate them. He stated it again in the Parable of the Drag-net (Mat 13:47-48). The drag-net gathered of every kind. In both parables Jesus teaches that the Church is necessarily a mixture and that human judgment must be suspended, but that God's judgment will in the end make the necessary separations.

Those who criticize the Church because there are imperfect people in it are criticizing it because it is composed of men and women. It is not given to us to judge; judgment belongs to God.

But it is the duty of a Christian to keep himself free from polluting influences. And if he does, his reward is not special honour and special privilege but special service.

Here is the very essence of the Christian faith. A really good man does not regard his goodness as entitling him to special honour; his one desire will be to have more and more work to do, for his work will be his greatest privilege. If he is good, the last thing he will do will be to seek to stand aloof from his fellow-men. He will rather seek to be among them, at their worst, serving God by serving them. His glory will not be in exemption from service; it will be in still more demanding service. No Christian should ever think of fitting himself for honour but always as fitting himself for service.

Barclay: 2Ti 2:22-26

Here is a passage of most practical advice for the Christian leader and teacher.

He must flee from youthful lusts. Many commentators have made suggestions as to what these youthful lusts are. They are far more than the passions of the flesh. They include that impatience, which has never learned to hasten slowly and has still to discover that too much hurry can do far more harm than good; that self-assertion, which is intolerant in its opinions and arrogant in its expression of them, and which has not yet learned to see the good in points of view other than its own; that love of disputation, which tends to argue long and act little, and which will talk the night away and be left with nothing but a litter of unsolved problems; that love of novelty, which tends to condemn a thing simply because it is old and to desire a thing simply because it is new, underrating the value of experience. One thing is to be noted--the faults of youth are the faults of idealism. It is simply the freshness and intensity of the vision which makes youth run into these mistakes. Such faults are matters not for austere condemnation but for sympathetic correction, for every one has a virtue hidden beneath it.

The Christian teacher and leader is to aim at righteousness, which means giving both to men and to God their due; at faith, which means loyalty and reliability which both come from trust in God; at love, which is the utter determination never to seek anything but the highest good of our fellow-men, no matter what they do to us, and which has for ever put away all bitterness and all desire for vengeance; at peace, which is the right relationship of loving fellowship with God and with men. And all these things are to be sought in the company of those who call upon the Lord. The Christian must never seek to live detached and aloof from his fellow-men. He must find his strength and his joy in the Christian fellowship. As John Wesley said: "A man must have friends or make friends; for no one ever went to heaven alone."

The Christian leader must not get involved in senseless controversies which are the curse of the Church. In the modern Church Christian arguments are usually doubly senseless, for they are seldom about great matters of life and doctrine and faith, but almost always about unimportant things like teacups and the like. Once a leader is involved in senseless and unchristian controversy, he has forfeited all right to lead.

The Christian leader must be kindly to all; even when he has to criticize and point out a fault, it must be done with the gentleness which never seeks to hurt. He must be apt to teach; he must not only know the truth, but also be able to communicate it, and he will do that, not so much by talking about it, as by living in such a way that he shows men Christ. He must be forbearing; like his Master, if he is reviled, he must not revile again; he must be able to accept insult and injury, slights and humiliations, as Jesus accepted them. There may be greater sins than touchiness, but there is none which does greater damage in the Christian Church. He must discipline his opponents in gentleness; his hand like the hand of a surgeon, unerring to find the diseased spot, yet never for a moment causing unnecessary pain. He must love men, not batter them, into submission to the truth.

The last sentence of this passage is in very involved Greek, but it seems to be a hope that God will awaken repentance and the desire for the truth in the hearts of men, so that those who are caught in the snare of the devil may be rescued while their souls are still alive and brought into obedience to the will of God by the work of his servant. It is God who awakes the repentance; it is the Christian leader who opens the door of the Church to the penitent heart.

Constable: 2Ti 2:14-26

B. Charge to remain faithful 2:14-26

Paul turned from his emphasis on the importance of enduring hardship in the preceding verses (vv. 1-13) to focus on Timothy's need to remain faithful to the Lord. He did this to motivate him to persevere.

Constable: 2Ti 2:14-18

1. Faithfulness in public ministry 2:14-18

2:14 This verse is transitional. Timothy was to keep reminding his "faithful men" of the things Paul had just brought back to his own recollection (i.e., vv. 3-13, but especially vv. 11-13).

Furthermore, he should warn them against emphasizing hair-splitting controversies in their ministries since these do more harm than good (cf. 1 Tim. 1:4; 4:7; 6:4-5).

"In the end disputing about words seeks not the victory of truth but the victory of the speaker."⁴²

2:15 Positively, in contrast, Timothy should be "diligent" (lit. zealous) to make sure that when he stood before God he would receive the Lord's approval and not be ashamed (cf. 1 John 2:28).⁴³ Most important in gaining this goal was the way he would proclaim God's truth. He must teach it consistent with God's intended meaning and purpose. "Handling accurately" (lit. cutting straight) is a figure that paints a picture of a workman who is careful and accurate in his work. The Greek word (orthotomounta) elsewhere describes a tentmaker who makes straight rather than wavy cuts in his material. It pictures a builder who lays bricks in straight rows and a farmer who plows a straight furrow.⁴⁴ The way a minister of the gospel presents the Word of God was of primary importance to Paul, and it should be to us. The Greek word ergaten (workman) stresses the laborious nature of the task rather than the skill needed to perform it.

2:16-17a Timothy should turn away from meaningless discussions that characterize the world on the other hand. These only provide an atmosphere in which ungodliness grows.

"It may be that these people regarded themselves as progressives' and that Paul picks up the verb from their usage, ironically indicating that their progress is in ungodliness."⁴⁵

Those who engage in such discussions spread poison that eventually corrupts the body of Christ. Gangrene is decay of tissue in a part of the body when the blood supply is obstructed by injury, disease, or some other cause. Medical writers of Paul's day used this term (Gr. gangraina, only here in the New Testament) to describe a sore that eats into the flesh.⁴⁶

2:17b-18 Paul cited concrete examples of two men, probably from Ephesus (cf. 1 Tim. 1:20), whose verbal speculations were derailing other sincere Christians from the track of God's truth.

"Perhaps due to some confusion over the Pauline teaching that believers even now participate in the death and resurrection of Christ (Rom 6:4-5, 8; 2 Tim 2:11), they believed and taught that the resurrection of believers had already occurred in a spiritual sense . . .

"That such a mistake could be made may seem strange to us. But the fervency of the first-generation church's hope of Christ's return and certain carryovers from the pagan religions out of which believers came . . . could have led some to the conclusion that all of salvation's blessings were to be experienced now. A modern parallel is what we might describe as Christian triumphalism (or the health and wealth' gospel), which tends to present the Christian message as the quick solution to all of life's problems. The same basic mistake seems to be involved."⁴⁷

Constable: 2Ti 2:19-21

2. Faithfulness in personal life 2:19-21

2:19 Even though some in the church were upsetting and being upset, the church itself had stood and would continue to stand firm (Gr. perfect tense; cf. vv. 20-21; 1 Cor. 3:10-12; Eph. 2:20-22; 1 Tim. 3:15). The witness (seal) to this was the truth contained in two passages from the Old Testament (Num. 16:5, and Isa. 52:11 or possibly Num. 16:26; cf. Joel 3:5). The first passage assures that God differentiates between His faithful servants and those who are unfaithful. The second calls on those who identify themselves with the Lord to abstain from wicked behavior. Seals in New Testament times indicated ownership, security, and authenticity.

"What is intended is the seal' of ownership that the architect or owner would have inscribed on the foundation stone (similar in some ways to our modern cornerstones)."⁴⁸

2:20-21 Paul employed a different illustration to emphasize the same point. In the church there are individuals who honor the Lord as a result of their dedication to follow His truth. These people are useful to the Lord in His work because their commitment to His Word prepares them for His service. However there are also Christians who because of their lack of commitment to God's truth bring dishonor on Him while they seek to be His instruments of service (e.g., false teachers). If someone avoids the defilement of this second group (v. 16), he or she can be a member of the first group (cf. Rom. 9:21).

The major argument for identifying the "large house" as the church is the context. Paul was speaking of faithful and unfaithful Christians.⁴⁹

Constable: 2Ti 2:22-26

3. Summary applications 2:22-26

2:22 Paul urged Timothy to run away from the attractive desires that appeal especially to the young. In view of the context he was probably thinking of the desire to argue, to develop a unique theology, to make a reputation for oneself by being doctrinally innovative, and the like. All of these are desires that the individuals Paul warned Timothy to avoid indulged. Nevertheless "youthful lusts" is certainly a broad enough term to include sexual passions as well.⁵⁰ In contrast, Timothy should run toward the goals of right behavior, faith in God, love for all people, and peace with his fellow committed brethren.⁵¹

"V. 22 does not simply reiterate what precedes it but gives, rather, a wider perspective on what true sanctification means. It is added to forestall the false impression that avoiding fellowship with false teachers, essential as that is, is all there is to sanctification."⁵²

2:23 Timothy needed to refuse to participate in unwise and immature debates since these generate arguments that prove divisive (cf. 1 Tim. 1:7).

"Such questions will be brought before you: refuse to discuss them."⁵³

Those who participate in this activity as a type of sport are ignorant (apaideutous). The same Greek word means undisciplined, uneducated, or rude.

"The irrelevancy of much of the controversy then prevalent among Christians seems to have deeply impressed St. Paul; again and again he returns to this charge against the heretical teachers, that their doctrines are unprofitable and vain, and that they breed strife about questions either unimportant or insoluble."⁵⁴

2:24-26 Such behavior is inappropriate for a servant of the Lord. He or she must promote peace and unity among the brethren. The emphasis in the word translated "able to teach" in the Greek (didaktikos, cf. 1 Tim. 3:2) is on the teacher's ability to bring out the best in his students rather than on his knowledge.⁵⁵

He must also gently correct the erring with a view to their restoration to correct doctrine and correct practice. Thus they may escape the devil's trap and be able to do God's will again.

". . . the three characteristics just named, gentle,' able to teach,' and forbearing,' correspond respectively to the three elements in the task to be performed--'in meekness,' instructing,' and those in opposition' . . ."⁵⁶

"If men will not be the servants of God they inevitably become the captives of the Devil. Man's freedom is his freedom to choose his master."⁵⁷

"This remarkable and helpful section [vv. 24-26] sets forth the duty of the Lord's servant and the attitude with which he should conduct himself. The central focus of this duty is teaching and correcting those in opposition so that they may repent and learn the truth (vv. 24-25). The Lord's servant must seek to communicate this truth in such a way that opponents embrace it and abandon their error with proper remorse. God's servant thus seeks to be the instrument through whose efforts God brings them to himself."⁵⁸

In this second chapter Paul compared the believer-minister to seven things: a son (v. 1), a soldier (v. 3), an athlete (v. 5), a farmer (v. 6), a laborer (v. 15), a vessel (v. 21), and a servant-slave (v. 24).⁵⁹

College: 2Ti 2:1-26

2 TIMOTHY 2

C. ILLUSTRATIONS FOR EFFECTIVE MINISTRY WHEN FACING HARDSHIP (2:1-7)

¹ You then, my son, be strong in the grace that is in Christ Jesus. ² And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others. ³ Endure hardship with us like a good soldier of Christ Jesus. ⁴ No one serving as a soldier gets involved in civilian affairs - he wants to please his commanding officer. ⁵ Similarly, if anyone competes as an athlete, he does not receive the victor's crown unless he competes according to the rules. ⁶ The hardworking farmer should be the first to receive a share of the crops. ⁷ Reflect on what I am saying, for the Lord will give you insight into all this.

After giving examples of those who have and have not been loyal to him during his imprisonment (1:15-18), Paul resumes his appeal for Timothy to "endure hardship." Paul uses three analogies (the soldier, the athlete, and the farmer) to illustrate the need for endurance and the reward to those who do endure.

2:1 You then, my son, be strong in the grace that is in Christ Jesus.

The emphatic "you then" of v. 1 serves as the link to 1:6-14. Paul again recognizes Timothy as his "son" and calls him to "be strong in the grace that is in Christ Jesus." The imperative "be strong" is not unusual in Paul (cf. 4:17; 1 Tim 1:12; Eph 6:10; Phil 4:13). Here the phrase represents a present imperative in which Paul is calling Timothy to "continue to be strong." The prepositional phrase "in the grace" can be used to indicate either the place where Timothy is to be strong (the NIV rendering "in the grace"; cf. KJV, NASB, RSV, NRSV) or it can indicate the means by which Timothy is to be strong (i.e., "be strong by the grace"). While either option accords with the NT doctrine of grace, despite the tendency of most translations and commentators to assume that the phrase is locative, Kelly is probably right that "the force of in with grace is probably instrumental: 'by means of,' or 'in the power of.'" This grace is located squarely "in Christ Jesus." In fellowship with Jesus one finds grace. He is the source of that grace.

2:2 And the things you have heard me say in the presence of many witnesses

Timothy is to "entrust" what he has "heard" from Paul (undoubtedly the "sound teaching" of 1:13) to others who can serve as "reliable" or "faithful" teachers. The verb to "entrust" (parativqesqai , paratithesthai ) is related to the noun "deposit" (paraqhvkh , parathçkç ) in 1:12 and 14 (cf. 1 Tim 6:20). Timothy is to see the gospel as a sacred trust which must be passed on. Paul's message was delivered "in the presence of many witnesses." Although the word translated "in the presence of" (diav , dia ) normally means "through," it is unlikely that Paul intends to represent his message as mediated through others to Timothy since Timothy had heard Paul directly. The suggestion that dia should be rendered "in the presence of" goes back to Chrysostom (d. A.D. 407) and is likely correct.

entrust to reliable men who will also be qualified to teach others.

It should be noted that the word "men" (a[nqrwpoi , anthrôpoi ) primarily indicates not "male persons" but "human beings" or "people." Knight argues that the word is here to be understood as adult males in contrast to women, primarily on the basis of Paul's prohibition in 1 Tim 2:12 (cf. 1 Cor 14:34). He suggests that Timothy would have understood Paul's admonition as directed toward the instruction of elders/overseers. While Knight's argument needs to be considered, he has pressed his conclusions further than the data allows. Paul's real concern here is that Timothy seek out "faithful" people who are able to share the gospel with others. The setting here is not the public assembly. Paul would himself argue that older women need to be able teachers of the gospel and its implications for younger women (Titus 2:4-5). Priscilla had a part in the teaching of Apollos (Acts 18:24-26).

2:3 Endure hardship with us like a good soldier of Christ Jesus.

Paul's first analogy in his call for Timothy to "endure hardship" (sugkakopaqevw , synkakopatheô , literally "take his share in suffering bad") is that of the "soldier of Christ Jesus." Paul frequently uses military imagery (e.g., 1 Cor 9:7; 2 Cor 10:3-5; Eph 6:10-17; Phlm 2). Paul intends for Timothy to see some similarities between his ministry and the task of a soldier. It is to be expected that soldiers will face hardship.

2:4 No one serving as a soldier gets involved in civilian affairs - he wants to please his commanding officer.

Paul calls attention to two characteristics: (1) the soldier does not allow himself to get "involved" (or "entangled") in "civilian affairs"; (2) "he wants to please his commanding officer" (literally "the one who enlisted him as a soldier"). Paul's message to Timothy is that he must (1) give wholehearted devotion to his ministry and (2) seek to please the one who has enlisted him in that ministry.

2:5 Similarly, if anyone competes as an athlete, he does not receive the victor's crown unless he competes according to the rules.

Paul's second analogy is that of "an athlete." When an athlete "competes," he must compete "according to the rules" (nomivmw" , nomimôs ; literally "lawfully"; cf. 1 Tim 1:8) if he wishes to "receive the victor's crown" (cf. 4:8). Paul does not specify what "rules" he intends Timothy to follow, perhaps simply the rule to endure hardship.

2:6 The hardworking farmer should be the first to receive a share of the crops.

Paul's final analogy depicts the minister as a "hardworking farmer." Interestingly Paul uses the same three analogies (the soldier, the athlete, and the farmer) in 1 Cor 9:7, 24-27. The "hardworking farmer" must also "endure hardship," but Paul's primary emphasis is on the reward for the faithful minister. Timothy must "work hard" (kopiavw , kopiaô ), a word already used by Paul of elders who are "working hard in the word" (1 Tim 5:17). The word "first" can be taken either with the verb "work hard" (i.e., the farmer who "first works hard" must receive) or with the verb "receive" (i.e., the hardworking farmer "must first receive"). The latter is more likely. As Fee has noted, "the point of his receiving the first share, therefore, is not about his making a living from the gospel, which is totally foreign to the context, but about his final reward for being hardworking."

2:7 Reflect on what I am saying, for the Lord will give you insight into all this.

Finally Paul asks Timothy to "reflect on" the series of analogies he has given. Just in case Timothy misses his point, Paul expresses confidence that "the Lord will give [him] insight into all this."

D. THE BASIS OF EFFECTIVE MINISTRY WHEN FACING HARDSHIP (2:8-13)

⁸ Remember Jesus Christ, raised from the dead, descended from David. This is my gospel, ⁹ for which I am suffering even to the point of being chained like a criminal. But God's word is not chained. ¹⁰ Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.

¹¹ Here is a trustworthy saying: If we died with him,

we will also live with him;

¹² if we endure,

we will also reign with him.

If we disown him,

he will also disown us;

¹³ if we are faithless,

he will remain faithful,

for he cannot disown himself.

Paul gives both a fitting conclusion to his appeal for Timothy to endure hardship and the theological basis for that appeal in the gospel of Jesus Christ. Timothy's loyalty to Paul is connected to his loyalty to the gospel.

2:8 Remember Jesus Christ, raised from the dead, descended from David.

Paul moves from the analogies of vv. 3-7 to motivate Timothy by reminding him of the work of Jesus Christ. Paul rehearses the heart of his gospel: "Jesus Christ [was] raised from the dead [and] descended from David" (literally "of David's seed"). Jesus' victory over death in the resurrection should encourage and comfort Timothy as he faced suffering and the prospects of his own death. Timothy might well have reflected back on the words of Paul in 2:9-10 where Jesus is described as the one "who has destroyed death and has brought life and immortality to light." Paul may also be anticipating his description of the false teachers in vv. 14-18 as those who argue that "the resurrection has already taken place." There is no obvious reason in the immediate context for Paul's addition of the phrase "descended from David." Likely the whole description - "Jesus Christ, raised from the dead, descended from David" - represents the common confession of Jesus as Messiah.

This is my gospel, 2:9 for which I am suffering even to the point of being chained like a criminal.

Paul's present suffering is a result of his ministry for that gospel. He describes suffering as being "even to the point of being chained like a criminal," "a clear indignity for one who was both a Roman citizen and innocent." The word criminal (kakou'rgo" , kakourgos ) is used in Luke 23:32-39 to describe the two men who were crucified with Jesus and was reserved for burglars, murderers, traitors, and others who would have been deemed the worst of law breakers. Paul's description of his imprisonment here indicates a situation considerably more severe than the house arrest of Acts 28.

But God's word is not chained.

For Paul the point of importance is the fact that, although he is chained, the word of God remains unfettered. Paul's emphasis for Timothy is simple. "God's word" is what matters (cf. 4:2). Paul has been imprisoned and made to suffer. Timothy may face the same fate. But the gospel will go on (cf. Phil 1:12-18).

2:10 Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.

Paul indicates that he suffers (here "endures everything") "for the sake of the elect" (literally "the chosen"). As Fee has noted, "Far too much ink has been spilled on the theological implications of this term [i.e., the elect]." For Paul the term simply represents the people of God. Paul is clearly not saying that God elects some for salvation apart from their response to the gospel (see the phrase "that they too may obtain the salvation," v. 10). Paul will later use the word "endure" (uJpomevnw , hypomenô ) in 4:5 when he exhorts Timothy to "endure hardship" in fulfilling his ministry (cf. 3:10; 1 Tim 6:11).

Paul does not see his suffering as salvific. Salvation is located "in Christ Jesus" and his work (cf. 2 Cor 5:17). Paul's suffering may provide people with opportunity to hear the gospel message. If his suffering enables the people of God "to obtain salvation," the suffering becomes almost unimportant. The "salvation of the elect" is accompanied by "eternal glory" (cf. Rom 5:1, 2; 8:21-25; 2 Cor 4:17; 2 Thess 2:13-14).

2:11 Here is a trustworthy saying:

In v. 11 Paul introduces yet another "trustworthy saying" (see discussion at 1 Tim 1:15; cf. 1 Tim 3:1; 4:10; Titus 3:8). The exact nature of this "saying" has been a matter of some debate. Is Paul referring to something in the previous section or to the poetic section which follows? Does the saying represent a fragment from an early Christian hymn or confessional statement? Is it composed by Paul or by some other early Christian author?

Although some (e.g., Ellicot, Fausset, Holtz, Ridderbos, Schlatter, von Soden, Weiss, and White) have suggested that Paul is referring to something in the previous material, this suggestion has not been widely accepted. As Knight has noted, it is unlikely that Paul would describe his statement about his gospel, his being chained, and his enduring as a "trustworthy saying."

Paul introduces the poetic section with "for" (gavr , gar ; " for if we died with him"), which is not translated in the NIV. Some see Paul as pointing back to the introductory formula, "here is a trustworthy saying." Other suggest that the "for" is a part of the original hymn that referred to a previous section not cited by Paul. Another alternative is to take the "for" as an intentional explanatory note added by Paul to refer back to 2:1-10 and call Timothy to endure his share of suffering. Lenski suggests a final option by taking "for" as confirmatory and, therefore, better translated "indeed." It would seem that the more likely options would involve either seeing "for" as a Pauline addition to the hymn fragment or poem tying to his declaration that it is a "trustworthy saying" or as a part of the original source which Paul simply preserves.

There is little question that this section bears some poetic qualities. The section has many of the qualities one would expect to find in a hymn. It is not, however, as precise a match of those qualities as can be found elsewhere, e.g., 1 Tim 3:16. The poetic nature can easily be seen in the strophic arrangement of the NIV. Each verse or strophe consists of a conditional sentence (if . . . , then). It may even be seen as two sets of couplets with the first two verses being positive and the last two negative. It is possible that Paul himself is the author of the material. After all, he did compose 1 Cor 13, and the material in vv. 11-13 sounds like Pauline preaching. Fee says that the saying is "perhaps an early poem or hymn, more likely from Paul himself or from his churches."

If we died with him, we will also live with him;

The first line matches what Paul has said in Rom 6:8. Although some, like Hendriksen, would see Paul referring to martyrdom, it is probable that he has in mind the believer's experience at his conversion and baptism. This would agree with Paul's use of the argument in Rom 6:8-11 (cf. Col 3:3). It would also agree with Paul's use of the past tense "died." Although the primary intent is to emphasize the result of the Christian's baptismal experience, Fee may be correct that Paul may have intended the text to be "heard with the broader implications of Christian martyrdom," implications "not lost on Timothy."

2:12 if we endure, we will also reign with him.

The second line provides the likely reason for Paul's use or construction of the text. Paul's appeal in the whole section (1:6-2:13) is for Timothy to "endure." Paul has just spoken of his own patient endurance of suffering in v. 10. If Christians endure, they will participate in the reign of the glorified Messiah they serve.

If we disown him, he will also disown us;

In v. 12b Paul turns to negative behavior and the results. Disowning Christ (the Greek literally says, "if we shall disown him") will result in Christ disowning that one. The language reflects the saying of Jesus in Matt 10:33 and Luke 12:9.

2:13 if we are faithless, he will remain faithful,

The final verse or line is the most problematic. Fee declares the line to be "full of surprises." Most scholars see this line as negative corresponding to the line which precedes it. If Christians prove "faithless" (i.e., commit apostasy), God will still remain faithful to himself and will necessarily mete out judgment. The verb translated "will remain" (mevnei , menei ) by the NIV is, however, not a future tense but rather a present. The text must then be understood as follows: "if we are faithless, God remains faithful" (i.e., he is still faithful to his nature and to his promises to his people). Fee suggests that the interpreter is left with two options. Either God can "override our infidelity with his grace," or God will in no way be rendered unfaithful to his promise of salvation to believers even though they are "faithless." The latter option is the only one that fits the biblical doctrines of free will, grace, and human responsibility. It also fits the call Paul has made for Timothy and others to endure.

for he cannot disown himself.

The last clause "because he cannot disown himself" has been called the final coda. Since this time the protasis (the "if" clause) does not give the reason for the apodosis (the "then" clause) as with the earlier lines, Paul provides the reason with a "because" or "for" (gavr , gar ) clause. God, or more likely as Knight suggests Christ, "cannot disown" (literally "deny"; cf. v. 12) "himself." To be less than faithful to his promises and his people would be against Christ's very nature.

IV. FALSE TEACHERS AND SOUND DOCTRINES (2:14-4:8)

In this section Paul gives Timothy instructions for dealing with false teachers. He then appeals again for Timothy to persevere. He is to remain loyal to the Scriptures he has learned, to Paul's gospel, and to his own ministry.

A. DEALING WITH FALSE TEACHERS (2:14-19)

¹⁴ Keep reminding them of these things. Warn them before God against quarreling about words; it is of no value, and only ruins those who listen. ¹⁵ Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth. ¹⁶ Avoid godless chatter, because those who indulge in it will become more and more ungodly. ¹⁷ Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, ¹⁸ who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some. ¹⁹ Nevertheless, God's solid foundation stands firm, sealed with this inscription: "The Lord knows those who are his," ^a and, "Everyone who confesses the name of the Lord must turn away from wickedness."

^a 19 Num. 16:5 (see Septuagint)

Earlier Paul has given Timothy exhortations with regard to his life and ministry in a pagan world. Now he moves to continue the exhortations, but this time the context is false teachers and their teachings.

2:14 Keep reminding them of these things.

Paul now urges Timothy to "keep reminding them of these things." The word "them" does not occur in the original Greek text, but must be supplied for sense. It undoubtedly refers to Christians. The "things" of which Timothy is to remind them is perhaps the whole content of the epistle thus far but most likely refers in particular to the "faithful saying" of vv. 11-13. They must be reminded of the gospel and its implications.

Warn them before God against quarreling about words; it is of no value, and only ruins those who listen.

In addition to reminding them, Timothy must "warn them before God against quarreling about words" (logomacevw , logomachço ; a word Paul may have coined; cf. 1 Tim 6:4). This seems to be one of the primary characteristics of the false teachers at Ephesus (see the discussion at 1 Tim 2:8; 6:4-5; cf. Titus 3:9). These "word-battles" are "good for nothing" (cf. Titus 3:8). They lead only to the ruin of "those who listen." The word "ruin" (katastrofhv , katastrophç ) means literally "overturning" or "subverting." These "word-battles" produce "overturned" lives for those who give heed to them.

2:15 Do your best to present yourself to God as one approved,

In contrast to the false teachers who engage in those "word-battles," Timothy must "do his best" (spouvdason , spoudason ; cf. 4:9, 21; Titus 3:12) "to present [him]self as one approved" (i.e., "one who has been tested and met that test"; cf. 1 Cor 11:19; 2 Cor 10:18). Instead of "do your best" the KJV rendered spoudason as "study." Unfortunately a translation which originally meant to "give one's all" has misled many generations of Christians to assume that Paul was here calling Timothy to "get learning."

a workman who does not need to be ashamed and who correctly handles the word of truth.

Timothy must do his best to be "a workman who does not need to be ashamed." A workman might rightly be ashamed if his work were shoddy or lacked real effort. For Timothy to be an unashamed worker, he must handle "correctly the word of truth." The word translated "handles correctly" (ojrqotomevw , orthotomeô ) appears only here in the NT and on two occasions (Prov 3:6 and 11:5) in the LXX. It means literally "to cut a straight path." The KJV rendering of the word as "rightly dividing" has produced some unusual dispensational and interpretive understandings which are foreign to Paul's intent. As Simpson has concluded, "It [this text] enjoins on every teacher of the Word straightforword exegesis." It is a call for Timothy and all other workmen of God to be good exegetes of Scripture. Paul purposefully draws attention to Scripture as "the word of truth" to contrast it with the "word-battles" (v. 14) and the "godless chatter" (v. 16) of the false teachers Timothy must face.

2:16 Avoid godless chatter, because those who indulge in it will become more and more ungodly.

After instructing Timothy as to what he is to promote and do in vv. 14-15, in vv. 16-18 Paul instructs Timothy of the things he is to "avoid." The description of the banter of the false teachers as "godless chatter" (bebhvlou" , bebçlous , literally "profane empty sounds") is identical to his depiction in 1 Tim 6:20 (cf. Titus 3:9; 1 Tim 1:6). Such godless chatter is to be avoided because it only causes people to "become more and more ungodly" (literally "to progress into more ungodliness"). See the discussion of "ungodliness," the opposite of the desired "godliness," in 1 Tim 2:2.

2:17 Their teaching will spread like gangrene.

The "teaching" of those who engage in "godless chatter" and are progressing in ungodliness "will spread" (literally "have pasture") "like gangrene." "Gangrene" (gavggraina , gangraina ) is a medical term used for spreading sores or ulcers. The metaphor depicts in very descriptive language the advance of false teaching in a Christian community.

Among them are Hymenaeus and Philetus,

Two of those engaged in this false teaching are Hymenaeus and Philetus. Hymenaeus is not a common name, and it may, therefore, be assumed that this is the same man Paul had referred to in 1 Tim 1:20. There Paul stated that he had handed him, along with Alexander, "over to Satan to be taught not to blaspheme." He is now joined in his false teaching by Philetus, about whom there is no further information.

2:18 who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some.

These two men seem to be leaders among a group of false teachers "who have wandered away from the truth" (cf. 1 Tim 1:6; 6:21 for a discussion of this phrase). The next phrase indicates the nature of this heresy: saying "that the resurrection has already taken place" (cf. 2 Thess 2:2 "saying that the day of the Lord has already come"). This text and 1 Tim 4:1ff are the only places in the Pastoral Epistles where the modern reader can ascertain with certainty the nature of the false teaching in Ephesus. Fee makes the following assessment of the false teaching: "This is probably some form of over-realized eschatology, that is, that the fullness of the End, especially the resurrection, has already been realized in our spiritual dying and rising with Christ (cf. v. 11; Rom 6:1-11; Col 2:20-3:4). Such an idea . . . was probably related to the Greek conception of the soul as immortal and released from physical existence at death. Such dualism . . . may also lie at the root of the asceticism in 1 Tim 4:3." Such false teaching is very serious because it hits at the very heart of the Christian faith, "destroying" (literally "overturning"; cf. Titus 1:11) "the faith of some." To deny future bodily resurrection is to deny the Christian faith (cf. 1 Cor 15).

2:19 Nevertheless, God's solid foundation stands firm,

Despite (note the strong adversative mevntoi [ mentoi ] , "nevertheless") the uncertainty that the false teaching might produce, Paul proclaims one thing as sure: "God's solid foundation stands firm." God "knows" his own. The exact nature of "God's foundation" has brought several conjectures. Is Paul referring to the church in general (cf. his description of the church as the pillar and foundation of the truth, 1 Tim 3:15), the faithful Christians in Ephesus, the deposit of faith, Christ (1 Cor 3:10-12), or the apostles and prophets (Eph 3:20)? In the light of what follows in this verse and in vv. 20-21, it seems likely that Paul is using the phrase in an even more general way. Paul can be seen as simply saying, "What God has founded is solid. What the false teachers say cannot thwart his work."

sealed with this inscription: "The Lord knows those who are his,"

Inscriptions on foundation stones indicate either ownership or purpose of the structure. Here there are two inscriptions with which this foundation is "sealed." The first, "The Lord knows those who are his," is an almost exact quote of Num 16:5 in the LXX. The context is the rebellion of Korah, Dathan and Abiram against Moses and ultimately against God. There God clearly distinguishes between those loyal to him and those in rebellion. Paul contends that is what God will do in the church at Ephesus.

and, "Everyone who confesses the name of the Lord must turn away from wickedness."

Several OT passages have been suggested as the background for the second inscription, "Everyone who confesses the name of the Lord must turn away from wickedness" (e.g., Lev 24:16; Num 16:26; Josh 23:7; Isa 26:13; 52:11; Ps 6:8; 34:14; Prov 3:7). It likely represents a proverbial saying familiar to Timothy and the church at Ephesus. The true servant of the Lord demonstrates that he belongs to him by turning "away from wickedness," a direction opposite that of the false teachers and consistent with the noble work of vv. 20-21.

B. PREPARING FOR NOBLE WORK (2:20-26)

²⁰ In a large house there are articles not only of gold and silver, but also of wood and clay; some are for noble purposes and some for ignoble. ²¹ If a man cleanses himself from the latter, he will be an instrument for noble purposes, made holy, useful to the Master and prepared to do any good work.

²² Flee the evil desires of youth, and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart. ²³ Don't have anything to do with foolish and stupid arguments, because you know they produce quarrels. ²⁴ And the Lord's servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. ²⁵ Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, ²⁶ and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.

2:20 In a large house there are articles not only of gold and silver, but also of wood and clay; some are for noble purposes and some for ignoble.

Paul uses the various "articles" which could be found in a large house to illustrate the need to "turn away from wickedness." Paul's use of "a large house" and his reference to articles of gold and silver indicate that he has in mind a home with wealthy inhabitants. While some of the articles are expensive ("gold and silver"), others are everyday and inexpensive ("wood and clay"). The expensive ones would be used for meals, especially feasts, and "for noble purposes" (literally "for honor"). The inexpensive ones might be used for common meals but could also be used "for ignoble" (literally "for dishonor") tasks, including serving as containers for garbage or perhaps even bed pans. The use of the various types of vessels as an illustration is not unique to 2 Timothy (cf. Jer 18:1-11; the apocryphal work, the Wisdom of Solomon 15:7; Rom 9:19-24).

2:21 If a man cleanses himself from the latter, he will be an instrument for noble purposes, made holy, useful to the Master and prepared to do any good work.

Paul's point here is not that God can use any vessel (cf. 1 Cor 12:21-24) but rather that one must decide what kind of vessel he will be. Paul is calling for Timothy and others at Ephesus to "turn from wickedness" (v. 19) by cleansing themselves from wickedness and thus becoming "an instrument for noble purposes" (literally "a vessel for honor"), made "holy" (hJgiasmevnon , hçgiasmenon ; literally "having been sanctified" or "set apart" like vessels designated for use in the Temple), "useful to the Master" (cf. 2:4). Paul concludes by saying that this cleansed vessel is "prepared to do any good work." Good works are an important theme throughout the Pastoral Epistles (cf. 1 Tim 2:10; 5:10; 6:18; Titus 1:16; 2:7, 14; 3:1, 8, 14; 2 Tim 3:17).

2:22 Flee the evil desires of youth,

In v. 22 Paul continues his personal instructions for Timothy begun in vv. 14-16. Timothy is instructed to "flee the evil desires of youth" (literally "continue to flee youthful desires"). Timothy is a young man, at least in comparison with Paul (see 1 Tim 4:12 for a discussion of Timothy's age). There is no way to determine exactly what desires Paul has in mind. The list of virtues to be pursued which follows is too general to give assistance in this regard.

and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart.

Paul continues his instructions by listing four virtues Timothy should continue to "pursue" (the use of the present imperative implies the need for Timothy to continue in the pursuit). He must "pursue righteousness, faith, love and peace." Paul has already counselled Timothy to develop the first three virtues in 1 Tim 6:11. Now he adds "peace," something lacking in those who are involved in "foolish and stupid arguments" and "quarrels" (vv. 23-24). All "those who call on the Lord out of a pure heart" seek to develop these characteristics, which are missing in the false teachers.

2:23 Don't have anything to do with foolish and stupid arguments, because you know they produce quarrels.

If Timothy is to "pursue peace," he must "have nothing to do with" (cf. 1 Tim 4:7; 5:11 where the same verb is used) "foolish" (cf. Titus 3:9) and "stupid" (ajpaivdeuto" , apaideutos ; literally "untrained" or perhaps "uneducated") arguments. Timothy must avoid the teaching of these people who are quibbling and speaking as experts even though they are ill-informed. All of these foolish debates "produce" (literally "give birth to") "quarrels."

2:24 And the Lord's servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful.

In contrast to the false teachers, Timothy is to see himself as "the Lord's servant" (dou'lo" , doulos ; literally "slave") and behave accordingly. He "must not quarrel." Not quarreling does not mean allowing false teaching to go unopposed. In a fashion much like the qualifications of elders (1 Tim 3:2-7; Titus 1:6-9), deacons (1 Tim 3:8-12), or widows to be enrolled (1 Tim 5:9-10), Paul gives the qualities one must have if he or she is to serve as an effective servant of the Lord. He must be "gentle" or "kind to everyone," including even the false teachers. "He must able to teach" (cf. 1 Tim 3:2 where the term is used of the overseer). Finally he is "not [to be] resentful" (ajnexivkanon , anexikakon ; literally "holding up under bad"), a word rendered by the NASB "patient when wronged."

2:25 Those who oppose him he must gently instruct,

Timothy "must instruct those who oppose him gently." The word translated "instruct" (paideuvw , paideuô ) is used of training a child (cf. 1 Tim 1:20). In v. 23 Paul used the negation of this word (ajpaivdeuto" , apaideutos , rendered "stupid") to describe the arguments of the false teachers. This training is to be done "gently," a word often translated "meekness" (1 Tim 6:11; Titus 3:2).

in the hope that God will grant them repentance leading them to a knowledge of the truth,

The goal, when the "Lord's servant" instructs or corrects, is never to be getting even. He is to do so "in the hope that" (mhvpote , mçpote ; literally "perhaps") "God will grant them repentance leading them to a knowledge of the truth." Repentance is here seen as the gift of God, resulting in their coming to "a knowledge of the truth" (cf. 1 Tim 2:4). This does not deny human decision in repentance but rather points to the fact that even our repentance is rooted in God's act and the opportunities granted by God.

2:26 and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.

The goal is also "that they will come to their senses" (literally "will return to their soberness") "and escape from the trap" (or "snare," pagiv" , pagis ; cf. Rom 11:9; 1 Tim 3:7; 6:9) "of the devil." Although the exact meaning of the final clause is uncertain, the devil is depicted as having "taken them captive" (literally "having been captured alive by him") "to do his will."

Paul's message to Timothy is simple. He must refute false teachers and the error they propound (cf. 2:15), he must save sinners (1 Tim 4:16), and he must redeem the fallen.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: 2Ti 2:25

2 TIMOTHY 2:25 —Is repentance a gift of God or an act of man?

PROBLEM: Paul speaks here of God “granting them repentance, so that they may know the truth” (cf. Acts 5:31 ). Yet in other places, repentance is considered a person’s own act. Jesus, for example, calls on people to “Repent, and believe in the Gospel” ( Mark 1:15 ). Paul tells us that God “commands all men everywhere to repent” ( Acts 17:30 ). But doesn’t it have to be either an act of God or else an act of the individual believer?

SOLUTION: There are two possible answers here, neither of which negates a person’s God-given responsibility to exercise free choice. First, repentance could be an actual gift of God, but like other gifts, it must be received to be enjoyed. On this view, God offers all who are willing the gift of repentance unto eternal life. Those who are not willing do not get repentance. In this way, God is impartial in His offer, but man is still responsible to accept or reject the gift of repentance necessary for salvation.

A second view simply notes the two different senses in which repentance is used in these seemingly opposed verses. One set of verses is speaking of repentance as an opportunity and the other as an act. The former is simply a disposition given by God, leaving the actual action of repenting to human beings. The former is a God-given provision, while the latter is a man-made decision. This view can be summarized as follows:

TWO DIFFERENT SENSES OF REPENTANCE   

As a God-given opportunity As a free human act   

As a disposition from God As an action of man   

As a provision of God As a decision of man

So understood, there is no contradiction in the diverse texts on repentance. Whichever interpretation is taken, one thing is certain, there is no verse saying God repents for us. Each free moral creature is responsible to repent for himself. The same can be said about whether faith is a gift of God or not.   

Evidence: 2Ti 2:19

True and false converts . False converts lack genuine contrition for sin. They make a profession of faith but are deficient in biblical repentance—" They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate" ( Tit 1:16 ). A true convert, however, has a knowledge of sin and has godly sorrow, truly repents, and produces the " things that accompany salvation" ( Heb 6:9 ). This is evident by the fruit of the Spirit, the fruit of righteousness, etc. However, only God truly knows the genuine from the false.

" Our churches are full of the nicest, kindest people who have never known the despair of guilt or the breathless wonder of forgiveness." P. T. Forsyth

QUESTIONS & OBJECTIONS

" The church is full of hypocrites."

Hypocrites may show up at a church building every Sunday, but there are no hypocrites in the Church (Christ’s body). Hypocrite comes from the Greek word for " actor," or pretender. Hypocrisy is " the practice of professing beliefs, feelings, or virtues that one does not hold." The Church is made up of true believers; hypocrites are " pretenders" who sit among God’s people. God knows those who love Him, and the Bible warns that He will sort out the true converts from the false on the Day of Judgment. All hypocrites will end up in hell ( Mat 24:51 ).

Evidence: 2Ti 2:21

" When you are willing, God will call you. When you are prepared, God will empower you. When you are empowered, God will test you. When you are tested, God will strengthen you. When you are strengthened, God will use you, and when you are used, God will reward you." Ross Rhodes

" Clay is molded into a vessel, but the ultimate use of the vessel depends on the part where nothing exists. Doors and windows are cut out of the wall of a house, but the ultimate use of the house depends on the parts where nothing exists. I wish to become such a useful nothing." Richard Wurmbrand

Evidence: 2Ti 2:24

This is the spirit in which we should share our faith. It has been well said, " Never argue with a fool. Someone watching might not be able to tell the difference." As we witness, we must be kind and gentle to those who oppose us. It is not our job to convince them with brilliant arguments, but simply to share the truth, so that God may bring them to repentance. See 2Ti 4:2 .

POINTS FOR OPEN AIR PREACHING

" Watch It, Blind Man!"

There is one passage in Scripture to which I point for all those who want to witness or preach in the open-air. It is 2Ti 2:24-26 . Memorize it. Scripture tells us that sinners are blind. They cannot see. What would you think if I were to stomp up to a blind man who had just stumbled, and say, " Watch where you’re going, blind man!" ? Such an attitude is completely unreasonable. The man cannot see.

The same applies to the lost—spiritual sight is beyond their ability. Look at the words used in Scripture: " Except a man be born again, he cannot see the kingdom of God...The god of this world has blinded the minds of them which believe not...But the natural man receives not the things of the Spirit of God: for they are foolishness to him: neither can he know them ... Having the understanding darkened .. . because of the blindness of their heart... Ever learning, and never able to come to the knowledge of the truth."

With these thoughts in mind, read 2Ti 2:24-26 again and look at the adjectives used by Paul to describe the attitude we are to have with sinners: " must not strive...be gentle...patient...in meekness." Just as it is unreasonable to be impatient with a blind man, so it is with the sinner. See Mat 5:10-12 footnote.

Evidence: 2Ti 2:26

Warning sinners of judgment . Jeremiah warned King Zedekiah repeatedly that God would judge His people. The prophet pleaded with the king, but still he would not do what Jeremiah said. One cannot but wonder what the king thought about after he was blinded and bound with chains ( Jer 39:6-8 ). Perhaps his thoughts were of the last thing he saw—the unspeakable agony of seeing his own beloved sons butchered before his eyes. Perhaps the words of Jeremiah flashed before his tormented mind, warning him that all of Israel (including his sons) could have been saved if he had obeyed the voice of the Lord. We can’t begin to imagine the remorse he felt.

How this must typify the ungodly who have been bound by the bronze fetters of sin, " taken captive by [the devil] at his will." We warn that there is judgment coming (both temporal and eternal) to those who live for the devil, but most remain in unbelief. Their master is he who came " to steal, and to kill, and to destroy" ( Joh 10:10 ). He blinds the minds of those who don’t believe. Like Zedekiah, so many see their own sons and daughters die before their very eyes. AIDS and other sin-related diseases, as well as alcohol, drugs, and suicide, kill many before their time. Multitudes give themselves to the burning fires of sexual lust, and so the devil breaks down the walls of entire nations.

Yet, there is still time to warn them. There is still time to pray that God will open their understanding. God told Jeremiah to tell an Ethiopian named Ebedmelech that He would deliver him from judgment. He said, " For I will surely deliver you, and you shall not fall by the sword, but your life shall be for a prey to you: because you have put your trust in me, says the Lord" ( Jer 39:18 ). This is the message we are to deliver. He who keeps his life will lose it, but those who trust in the Lord will be safe on the Day of Judgment. On that Day, the sword of the Word of God will not fall upon him, because it fell on the Savior two thousand years ago.

Introduction / Outline

Robertson: 2 Timothy (Book Introduction)

Second Timothy

From Rome Probably Early Autumn of 67 or Spring of 68

JFB: 2 Timothy (Book Introduction)

PLACE OF WRITING.--Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [BIRKS] (if we are to adopt the opinion that First Timothy was written after his first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c. (mentioned in 2Ti 4:13), with Carpus. From Ephesus he went to Crete for a short visit and returned, and then wrote to Titus. Next he went by Miletus to Corinth (2Ti 4:20), and thence to Nicopolis (Tit 3:12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain where Timothy was at this time. Some of the internal evidences favor the view of his having been then at Ephesus; thus the salutation of Priscilla and Aquila, who generally resided there (2Ti 4:19); also that of the household of Onesiphorus, who is stated in 2Ti 1:16-18 to have ministered to Paul at Ephesus, a circumstance implying his residence there. Also, the Hymenæus of 2Ti 2:17 seems to be the same as the Hymenæus at Ephesus (1Ti 1:20); and probably "Alexander the coppersmith" (2Ti 4:14) is the same as the Alexander joined with Hymenæus (1Ti 1:20), and possibly the same as the Alexander put forward by the Jews to clear themselves, not to befriend Paul, at the riot in Ephesus (Act 19:33-34). The difficulty is, on this supposition, how to account for 2Ti 4:12, 2Ti 4:20 : if Timothy was at Ephesus, why did he need to be told that Paul had sent Tychicus to Ephesus? or that Paul had left Trophimus, himself an Ephesian (Act 21:29), sick at Miletus, which was only thirty miles from Ephesus? However, see on 2Ti 4:12; 2Ti 4:20. Troas lay on the road to Rome from either Ephesus or Pontus, so that 2Ti 4:13 will accord with the theory of either Ephesus or any other place in the northwest of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission combining the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probably his headquarters.

TIME OF WRITING.--(1) Paul's first imprisonment, described in Act 28:17-31, was much milder than that in which he was when writing Second Timothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in the latter, he was so closely confined that Onesiphorus with difficulty found him; he was chained, his friends had forsaken him, and he had narrowly escaped sentence of execution from the Roman emperor. Medieval legends represent the Mamertine prison, or Tullianum, as the scene of his incarceration with Peter. But this is irreconcilable with the fact of Onesiphorus, Linus, Pudens, &c., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16-17). (2) The visit to Troas (2Ti 4:13) can hardly have been that mentioned in Act 20:5-7, the last before his first imprisonment; for, if it were, the interval between that visit and the first imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of service to him in the interim. (3) Paul's leaving Trophimus sick at Miletus (2Ti 4:20), could not have been on the occasion mentioned in Act 20:15; for, subsequent to that, Trophimus was with Paul in Jerusalem (Act 21:29). (4) The words (2Ti 4:20), "Erastus abode at Corinth," imply that Paul had shortly before been at Corinth, where he left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in the interval Timothy had been with him, so that Timothy did not need at a later period to be told about that visit (Act 20:2, Act 20:4). For all these reasons the imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, Heb 13:23-24, represents the writer (who was probably Paul) as in Italy, and at liberty. So CLEMENT OF ROME [First Epistle to the Corinthians, 1.5], the disciple of Paul, explicitly states, "In the east and west, Paul as a preacher instructed the whole world (that is, the Roman empire) in righteousness, and having gone to the extremity of the west, and having borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled his design (Rom 15:24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about A.D. 170 (called MURATORI'S Canon), also mentions "the journey of Paul from Rome to Spain." See ROUTH [Sacred Fragments, vol. 4, p. 1-12].

His martyrdom is universally said to have occurred in Nero's reign [EUSEBIUS, Ecclesiastical History, 2.22; JEROME, On Illustrious Men]. Five years thus seem to have elapsed between the first imprisonment, A.D. 63 (Act 28:17-31), and his martyrdom, June A.D. 68, the last year of Nero's reign. He was probably arrested by the magistrates in Nicopolis (Tit 3:12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, it was alleged by Nero's partisans, to set fire to Rome, A.D. 64; secondly, of introducing a novel and unlawful religion. His friends all left him, except Luke: Demas from "love of this present world": the others from various causes (2Ti 4:10-11). On the first charge he seems to have been acquitted. His liberation from his first imprisonment took place in A.D. 63, the year before the great fire at Rome, which Nero made the pretext for his persecution of the Christians. Every cruelty was heaped on them; some were crucified; some were arrayed in the skins of wild beasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to illuminate the circus of the Vatican and gardens of Nero, while that monster mixed among the spectators in the garb of a charioteer. But now (A.D. 67 or 68) some years had elapsed since the first excitement which followed the fire. Hence, Paul, being a Roman citizen, was treated in his trial with a greater respect for the forms of the law, and hence was acquitted (2Ti 4:17) on the first charge of having instigated the Christians to their supposed acts of incendiarism before his last departure from Rome. Alexander the coppersmith seems to have been a witness against him (2Ti 4:14). Had he been condemned on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His judge was the city Præfect. CLEMENT OF ROME specifies that his trial was (not before the emperor, but) "before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances might have aided him; for instance, one of the powerful Æmilian house, under which his family possibly enjoyed clientship (2Ti 4:16-17), whence he may have taken his name Paul. The place of trial was, probably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. Æmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He did not expect this to come on until the following "winter" (2Ti 4:21), whereas it took place about midsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, the future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (see on 2Ti 4:21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (2Ti 4:12; perhaps bearing with him this Epistle).

OBJECT OF THE EPISTLE.--He was anxious to see his disciple Timothy, before his death, and that Timothy should bring Mark with him (2Ti 1:4; 2Ti 4:9, 2Ti 4:11, 2Ti 4:21). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though Paul thought he saw in him some signs of constitutional timidity (2Ti 2:2-8; 2Ti 4:1-5; 1Ti 5:22-23).

PAUL'S DEATH.--DIOYSIUS, bishop of Corinth (quoted in EUSEBIUS [Ecclesiastical History, 2.25]) about A.D. 170, is the earliest authority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having labored for some time there. He calls Peter and Paul "the founders of the Corinthian and Roman Churches." The Roman presbyter, CAIUS (about A.D. 200), mentions the tradition that Peter suffered martyrdom in the Vatican. But (1) Peter's work was among the Jews (Gal 2:9), whereas Rome was a Gentile Church (Rom 1:13. Moreover, (2) the First Epistle of Peter (1Pe 1:1; 1Pe 5:13) represents him as laboring in Babylon in Mesopotamia. (3) The silence concerning Peter of Paul's Epistles written in Rome, negatives the tradition of his having founded, or labored long at Rome; though it is possible he may have endured martyrdom there. His martyrdom, certainly, was not, as JEROME says, "on the same day" with that of Paul, else Paul would have mentioned Peter's being at Rome in 2Ti 4:11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, asked, Lord, whither goest thou? to which the Lord replied, I go again to be crucified. The disciple returned penitent and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to CAIUS (quoted in EUSEBIUS [Ecclesiastical History, 2.25]), suffered martyrdom on the Ostian Way. So also JEROME, who gives the date, the fourteenth year of Nero. It was common to send prisoners, whose death might attract too much notice at Rome, to some distance from the city, under a military escort, for execution; hence the soldier's sword, not the executioner's axe, was the instrument of his decapitation [OROSIUS, The Seven Books of History against the Pagans, 7.7]. Paul appears, from Phi. 1:12-30, to have had his partisans even in the palace, and certainly must have exercised such an influence as would excite sympathy in his behalf, to avoid which the execution was ordered outside the city. Compare TACITUS [Histories, 4.11]. The Basilica of St. Paul, first built by Constantine, now stands outside Rome on the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fontane, not far from the Basilica [CONYBEARE and HOWSON].

JFB: 2 Timothy (Outline)

• EXHORTATIONS; TO FAITHFULNESS AS A GOOD SOLDIER OF CHRIST; ERRORS TO BE SHUNNED; THE LORD'S SURE FOUNDATION; THE RIGHT SPIRIT FOR A SERVANT OF CHRIST. (2Ti. 2:1-26)
• COMING EVIL DAYS: SIGNS OF EVIL ALREADY: CONTRAST IN THE DOCTRINE AND LIFE OF PAUL, WHICH TIMOTHY SHOULD FOLLOW IN ACCORDANCE WITH HIS EARLY TRAINING IN SCRIPTURE. (2Ti. 3:1-17)
• SOLEMN CHARGE TO TIMOTHY TO DO HIS DUTY ZEALOUSLY, FOR TIMES OF APOSTASY ARE AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END: REQUESTS HIM TO COME AND BRING MARK WITH HIM TO ROME, AS LUKE ALONE IS WITH HIM, THE OTHERS HAVING GONE: ALSO HIS CLOAK AND PARCHMENTS: WARNS HIM AGAINST ALEXANDER: TELLS WHAT BEFELL HIM AT HIS FIRST DEFENSE: GREETINGS: BENEDICTION. (2Ti. 4:1-22)

TSK: 2 Timothy 2 (Chapter Introduction)

Overview

2Ti 2:1, Timothy is exhorted again to constancy and perseverance, and to do the duty of a faithful servant of the Lord in dividing the word aright, and staying profane and vain babblings; 2Ti 2:17, Of Hymenaeus and Philetus; 2Ti 2:19, The foundation of the Lord is sure; 2Ti 2:22, He is taught whereof to beware, and what to follow after, and in what manner the servant of the Lord ought to behave himself.

Poole: 2 Timothy 2 (Chapter Introduction)

TIMOTHY CHAPTER 2

MHCC: 2 Timothy (Book Introduction)

The first design of this epistle seems to have been, to apprize Timothy of what had occurred during the imprisonment of the apostle, and to request him to come to Rome. But being uncertain whether he should be suffered to live to see him, Paul gives a variety of advices and encouragements, for the faithful discharge of his ministerial duties. As this was a private epistle written to St. Paul's most intimate friend, under the miseries of imprisonment, and in the near prospect of death, it shows the temper and character of the apostle, and contains convincing proofs that he sincerely believed the doctrines he preached.

MHCC: 2 Timothy 2 (Chapter Introduction)

(2Ti 2:1-7) The apostle exhorts Timothy to persevere with diligence, like a soldier, a combatant, and a husbandman.

(2Ti 2:8-13) Encouraging him by assurances of a happy end of his faithfulness.

(2Ti 2:14-21) Warnings to shun vain babblings and dangerous errors.

(2Ti 2:22-26) Charges to flee youthful lusts, and to minister with zeal against error, but with meekness of spirit.

Matthew Henry: 2 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to Timothy

This second epistle Paul wrote to Timothy from Rome, when he was a prisoner there and in danger of his life; this is evident from these words, I am now ready to be offered, and the time of my departure is at hand, 2Ti 4:6. It appears that his removal out of this world, in his own apprehension, was not far off, especially considering the rage and malice of his persecutors; and that he had been brought before the emperor Nero, which he calls his first answer, when no man stood with him, but all men forsook him, 2Ti 4:16. And interpreters agree that this was the last epistle he wrote. Where Timothy now was is not certain. The scope of this epistle somewhat differs from that of the former, not so much relating to his office as an evangelist as to his personal conduct and behaviour.

Matthew Henry: 2 Timothy 2 (Chapter Introduction)

In this chapter our apostle gives Timothy many exhortations and directions, which may be of great use to other, both ministers and Christians, for whom they were designed as well as for him. I. He encourages him in his work, showing him whence he must fetch help (2Ti 2:1). II. He must take care of a succession in the ministry, that the office might not die with him (2Ti 2:2). III. He exhorts him to constancy and perseverance in this work, as a soldier and as a husbandman, considering what would be the end of all his sufferings, etc. (2Ti 2:3-15). IV. He must shun profane and vain babblings (2Ti 2:16-18), for they will be pernicious and mischievous. V. He speaks of the foundation of God, which standeth sure (2Ti 2:19-21). VI. What he is to avoid - youthful lusts, and foolish and unlearned questions; and what to do (2Ti 2:22 to the end).

Barclay: 2 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Timothy 2 (Chapter Introduction)

The Chain Of Teaching (2Ti_2:1-2)

The Soldier Of Christ (2Ti_2:3-4)

The Athlete Of Christ (2Ti_2:5)

The Toiler Of Christ (2Ti_2:6-7)

The Essential Memory (2Ti_2:8-10)

The Criminal Of Christ (2Ti_2:8-10 Continued)

Free Yet In Fetters Bound (2Ti_2:8-10 Continued)

The Song Of The Martyr (2Ti_2:11-13)

The Danger Of Words (2Ti_2:14)

The Way Of Truth And The Way Of Error (2Ti_2:15-18)

The Lost Resurrection (2Ti_2:15-18 Continued)

The Firm Foundation (2Ti_2:19)

Vessels Of Honor And Of Dishonor (2Ti_2:20-21)

Advice To A Christian Leader (2Ti_2:22-26)

Constable: 2 Timothy (Book Introduction)

Introduction

Historical Background

Assuming Paul visited Nicapolis as he planned (Titus 3:12), he went from there to Rome evidently indirectly. His visit to Troas (2 Tim. 4:13) probably took place shortly before he wrote 2 Timothy. It may be that Paul's arrest required his leaving his cloak, books, and parchments there, but that is only speculation. In any case Paul ended up in Rome as a prisoner again (2:9). He had already had his initial hearing and was awaiting trial when he wrote this epistle (4:16). He believed that the Roman authorities would find him guilty and execute him soon (4:6).

Timothy seems to have remained at Ephesus for some time following his reception of Paul's first epistle to him and then, presumably, Paul's personal visit of him there (1 Tim. 3:14). He was evidently in Ephesus when Paul wrote this epistle (2 Tim. 1:16-18; 4:14 cf. 1 Tim. 1:20; 2 Tim. 4:19).

Ever since Rome had burned in July of 64 A.D. and Nero had blamed the Christians it had become dangerous to be a Christian. It was also dangerous to have contact with leaders of the church such as Paul.¹ Consequently many believers, including some of Paul's coworkers, had chosen to seek a much lower profile and become less aggressive in their ministries. Timothy faced temptation to do the same. Paul wrote this epistle to urge him to remain faithful to his calling and loyal to his father in the faith. Timothy needed to stand shoulder to shoulder with Paul and the other believers and to continue to "preach the Word" as he had done.

Paul probably wrote 2 Timothy in the fall of 67 A.D. There are two reasons for this date. According to early church tradition Paul suffered execution shortly before Nero committed suicide in June of 68 A.D. Second, Paul penned this last of his canonical epistles fairly near the time of his execution though before the winter of 67-68 A.D. (4:21).

Message²

Paul had previously written to Timothy explaining that the local church is a supporting pedestal for God's truth (1 Tim. 3:15). He had said that the purpose of the local church is the proclamation of God's truth in the world. He had also said that the purpose of church leaders is the exposition of God's truth in the church. Conditions facing the church had worsened considerably since he had written 1 Timothy. Characteristics of the last days were becoming increasingly obvious (2 Tim. 3:1-7). Godlessness and worldliness were invading the church. If the church failed to fulfill its purpose, God's truth would cease to go out into the world. The church would fail if its leaders failed to expound God's truth to the saints in the church. Consequently Paul wrote this letter to encourage Timothy to fulfill his responsibility as a leader in the church. This epistle, therefore, is particularly for church leaders and deals mainly with their duties.

This epistle reveals the true minister of Jesus Christ. It reveals his resources, his methods, and his most important work. Of course every Christian is a true minister of Jesus Christ (Eph. 4:12).

The essential resources of the Christian minister are God's gifts and God's grace.

A person can become a minister of God's truth only when the Head of the church bestows a gift on him or her through the Holy Spirit. This is the primary qualification for ministry (1:6). Some leaders have great gifts, others have lesser gifts, but all have at least one gift (1 Pet. 4:10). These gifts are abilities for service that God gives us.

Grace is also necessary. Grace refers to all God's resources that are available to us through Christ. God works through the gifts He has given us. Grace is His power at work to accomplish what is supernatural. His grace brings force to our public ministries and godliness into our personal lives. Its ultimate purpose is to bring everything about us into harmony with God's character (2:1; 2 Cor. 12:9).

The methods of the Christian minister are construction and demonstration.

The leader of God's people must aim at the development of holy character and conduct in the lives of those under his or her care. He or she seeks to build up the saints so they can fulfill their function. Second Timothy 3:16-17 gives the process. This takes place through authoritative instruction, correction, restoration, and patient guidance.

Second, the minister must also demonstrate in his or her own life what godliness and righteousness are. He or she must give people an example they can follow as well as information they can believe (1:8; 2:22-23).

The most important work of the minister is also two-fold. He must know the Scriptures and proclaim the Scriptures.

Knowledge of the whole counsel of God is essential (3:14-15). We must know the Word because that is what God uses to build up His people. We must also know it because it is through our mastery of the Word that God masters us and changes our lives into the examples we need to be.

While proclaiming the Word is not the totality of pastoral ministry, it is without question its most important public function (4:1-2).

Paul's great appeal in this letter is to "fulfill your ministry" (4:5).

Concerning his resources the minister must stir up his or her gift (1:6) to fulfill his or her ministry. We must rekindle our gifts from time to time. They tend to diminish if we do not use them, as any other unused ability tends to diminish. We are in danger of growing cold. We need to keep using and seeking to improve our gifts.

We have a second responsibility concerning our resources. We must draw strength from God's grace (2:1). To do this we must make use of the means of grace: prayer, the devotional reading of the Bible, fellowship with other Christians, and meditation on the cross.

Concerning methods Paul appealed to give diligence to our work of construction (2:15). The approval of God requires zeal in ministry, not half-hearted or sloppy service. In our culture many people are willing to do just enough to get by.

Our work of demonstrating an example for the church requires that we flee some things and pursue others (2:22). Our inner lives affect our ability to demonstrate the truth perhaps more than our ability to proclaim the truth.

We fulfill our responsibility to know the Scriptures when we abide in them (3:14). We must not neglect much less abandon them day by day. We need to read, memorize, and meditate on the Word frequently and regularly.

We fulfill our responsibility to proclaim the Scriptures when we are instant in season and out of season (4:2). There is no "season" for heralding God's truth. We should be ready to do it always.

These are Paul's revelations of the secrets of success in ministry.

Let me make a few applications of the message of this epistle.

First, let us consider some applications to the church.

It is the proclamation of God's truth both in the church and in the world that will keep the church solid and secure. The Word of God is its most important resource. The church must preach the Word!

Second, the church must give attention to both correct thinking and correct acting. Correct thinking is basic to correct behavior. The church must practice and preach godliness. The Word is indispensable to both objectives. Churches that emphasize the proclamation of the Word are most effective on both these fronts. This is the main reason evangelical churches usually grow.

Third, the church must fully know the Word and faithfully proclaim the Word. This is its great work in the world. Do not turn aside to lesser goals.

Finally, let us consider three applications for individual ministers, church leaders.

First, the Lord will guard the lives of those who guard His Word (1:12, 14). There is no safer place to be than doing God's will.

Second, God has given the Scriptures to us in trust, to pass along so that others will benefit from them (2:2). We have an obligation to do this (1 Cor. 9:16).

Third, we have a responsibility to be faithful to our trust. Paul said this was true in this letter for three reasons. Christ will return soon. There is growing apostasy in the church. Furthermore there are always gaps opening in the ranks of the church's leadership by death (Paul) and defection (Demas, et al.). 2 Timothy emphasizes faithfulness.

There is constant turnover in the leadership of the church. Nevertheless the proclamation of the Word by the church's leaders must continue to have priority for the church to fulfill its function in the world. This is the message statement.

Constable: 2 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Thanksgiving for faithful fellow workers 1:3-18

A. Timothy's past faithfulness 1:3-7

B. Charges to remain loyal 1:8-14

1. Exhortation to be courageous 1:8-12

2. Exhortation to guard the gospel 1:13-14

C. Examples of faithful and unfaithful service 1:15-18

III. Exhortations to persevere 2:1-26

A. Charge to endure hardship 2:1-13

1. Timothy's duty 2:1-7

2. The examples of Jesus and Paul 2:8-10

3. A popular saying 2:11-13

B. Charge to remain faithful 2:14-26

1. Faithfulness in public ministry 2:14-18

2. Faithfulness in personal life 2:19-21

3. Summary applications 2:22-26

IV. Directions concerning the last days 3:1-4:8

A. Characteristics of the last days 3:1-13

1. Evidences of faithlessness 3:1-7

2. Negative and positive illustrations 3:8-13

B. Conduct in the last days 3:14-4:5

1. Adherence to the truth 3:14-17

2. Proclamation of the truth 4:1-5

C. Paul's role in the last days 4:6-8

V. Concluding personal instructions and information 4:9-22

A. Fellow workers and an opponent 4:9-15

B. Paul's preliminary hearing in court 4:16-18

C. Additional greetings and instructions 4:19-21

D. Benediction 4:22

Constable: 2 Timothy

2 Timothy

Bibliography

Bailey, Mark L. "A Biblical Theology of Paul's Pastoral Epistles." in A Biblical Theology of the New Testament, pp. 333-67. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Barclay, William. The Letters to Timothy, Titus and Philemon. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrews Press, 1962.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Belton, Robert H. The Minister and His Ministry. Moody Manna series. Chicago: Moody Bible Institute, 1963.

Bernard, J. H. The Pastoral Epistles. 1899. Reprint ed. Grand Rapids: Baker Book House, 1980.

Bruce, F. F. "Studies in the Pastoral Epistles: Preliminary Observations." Harvester 65:1 (January 1986):12-13.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

Conybeare, W. J., and Howson, J. S. The Life and Epistles of St. Paul. New ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

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Derickson, Gary W. "The Cessation of Healing Miracles in Paul's Ministry." Bibliotheca Sacra 155:619 (July-September 1998):299-315.

_____. "The Decline of Miracles in the New Testament Era." Th.M. thesis, Dallas Theological Seminary, 1986.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Timothy and Titus, Epistles to," by R. A. Falconer.

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_____. "2 Timothy." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

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_____. The Pastoral Epistles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1964.

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_____. Second Timothy. Moody Colportage Library series. Chicago: Moody Press, 1958.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Timothy (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

The main subject and design of this epistle is much the same as the former; in it the apostle again instructs and admonishes Timothy in what belonged to his office, and also warns him to shun the conversation of those who erred from the truth, describing at the same time their character. He tells him of his approaching death, and desires him to come speedily to him. It appears from this circumstance, that he wrote this second epistle in the time of his last imprisonment at Rome, and not long before his martyrdom. See Eusebius, St. Jerome, and others cited by Tillemont, and by P. Mauduit, (Diss. xi.) where this historical fact is discussed at large. (Challoner, Witham)

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Gill: 2 Timothy (Book Introduction)

INTRODUCTION TO 2 TIMOTHY

That this epistle was written to Timothy, while he was at Ephesus, where the apostle in his former epistle had desired him to stay, is evident from his making mention of some persons in it, who were Ephesians; as Onesiphorus, whom he commends, and Alexander the coppersmith, of whom he complains: and that this epistle was written by the apostle, when he was at Rome, is no less evident; for he expressly calls himself a prisoner, 2Ti 1:8 and speaks of being then in trouble, and in bonds, 2Ti 2:9 and the persons that send their salutations in it to Timothy were Romans, 2Ti 4:21 but at what time it was written is not so certain: it seems by 2Ti 4:7 that it was but a little time before his martyrdom; though those words may only signify, that he was now very much on the decline of life, was now grown an old man, and in continual expectation of death, and was in a constant readiness for it, come when it would; having faithfully discharged his duty, and his warfare being as good as accomplished, and his race almost run out; for he afterwards presses Timothy to come to him, and that before winter; and desires him to bring with him his cloak, books, and parchments, which one would think he would have little occasion for, if just upon his martyrdom: besides, he says he was delivered out of the mouth of the lion, that by him the preaching of the Gospel might be fully known, and that all the Gentiles might hear it; and expresses his confidence, that he should be again delivered, 2Ti 4:9. And it looks as if this epistle was written before the epistles to the Philippians, Colossians, and Philemon, since it appears that Timothy did come to him at Rome; as here desired, and is joined with the apostle in those epistles. Some, therefore, have placed this epistle in the year 58, or 59, about the fourth or fifth of Nero's reign. The design of it is to stir up Timothy to the faithful and diligent discharge of his duty, as a minister of the Gospel; to abide constantly by the truths of it, and to animate him to suffer patiently, cheerfully, and courageously for the sake of it; and to warn him against false teachers, and their errors, who were already risen, and would afterwards arise, and be followed by such who had itching ears, and could not bear sound doctrine; but this should be no discouragement to him in the prosecution of his work; and lastly to desire his presence with him at Rome, being now destitute of his several assistants.

Gill: 2 Timothy 2 (Chapter Introduction)

INTRODUCTION TO 2 TIMOTHY 2

In this chapter the apostle continues his exhortations to Timothy, with respect both to his office and his conversation, and closes with the character of a minister of the Gospel. The apostle having exhorted Timothy, in the former chapter, to abide by the Gospel, notwithstanding whatsoever he might suffer for it, here points out to him that grace and strength in Christ, which he would have him have recourse unto, to enable him to discharge his duty, 2Ti 2:1 and that the Gospel might continue, he advises him to take care of a succession, and to commit the Gospel preached by him to others, whose qualifications for it are faithfulness and aptitude to teach, 2Ti 2:2 and in order to animate him to labour diligently in the Gospel, and suffer cheerfully for it, he observes to him that he was a soldier, and must endure hardships, and not indulge to the ease and pleasures of life; was a runner in a race, and therefore must strive before he received the crown; and was as an husbandman that must first labour before he partakes of the fruit: which things he would have him seriously consider; and desires that the Lord would give him understanding in them, 2Ti 2:3, and then with the same view, to encourage him to suffer for the Gospel of Christ, he puts him in mind of the incarnation and resurrection of Christ, as a summary of the Gospel, and a specimen of what he had heard of him, 2Ti 2:8 and instances in his own sufferings for it, the nature, use, and end of them, by way of example and imitation, 2Ti 2:9, and for the same purpose mentions several useful sayings and pithy sentences, as true and, to be depended on, 2Ti 2:11 which he would have Timothy put his hearers in mind of, and especially those to whom he committed the Gospel to preach; charging them, in a solemn manner, not to strive about words, which is not only unprofitable, but hurtful, 2Ti 2:14 and with respect to himself, he exhorts him to diligence and study, in interpreting and explaining the word of God, that so he might be approved unto God, and not be ashamed before men, 2Ti 2:15 and on the contrary, to avoid false doctrines, as being profane, empty, and mere babble; and as tending to greater impiety; and as being dangerous and threatening, like the spreading canker; of which he gives instances in Hymenaeus and Philetus, 2Ti 2:16 whose error was, that the resurrection was already past; and succeeded in the spreading of it, to the subversion of the faith of some, 2Ti 2:18. However, for the comfort of real believers, it is observed, that notwithstanding such errors, and the success of them, the foundation stands sure; God has a certain knowledge of his own people, and will keep them; and therefore it becomes such who either call on the name, or are called by the name of Christ, to depart from such evil doctrines, 2Ti 2:19 and that such things happening in the world, and in churches, should not be thought strange, the apostle illustrates the case by a simile of a great house, which has vessels of all sorts in it, and for different uses and purposes, 2Ti 2:21. Wherefore, to conclude his exhortations to Timothy, he advises him to flee those lusts which are incident to youth; to follow things that are good, and to avoid foolish and unlearned questions, which tend to strife, 2Ti 2:22 which leads him on to give the character of a servant of the Lord, or a preacher of the Gospel; that he must not strive, but be gentle, patient, and meek, in instructing adversaries; for which he should have an aptness; and is encouraged to act this part, from the consideration of success under a divine blessing; namely, bringing such persons to repentance, and to own the truth, and the recovery of them out of the snare of the devil, 2Ti 2:24.

College: 2 Timothy (Book Introduction)

INTRODUCTION

DATE AND PLACE OF ORIGIN

In 2 Timothy Paul finds himself in a Roman prison. Onesiphorus had searched for Paul and found him in Rome (1:16-17). Paul instructed Timothy to get Mark and bring him as he came (4:11). This indicates a time in Rome other than the imprisonment related at the end of Acts since both Timothy and Mark were with Paul when he wrote Colossians (Col 1:1; 4:10; Phlm 24). Paul had recently been in Asia Minor and left his cloak at Troas (4:13), stayed with Erastus at Corinth, and left Trophimus sick at Miletus (4:20).

Though Paul was imprisoned in Caesarea for two years before being sent on to Rome (Acts 24:27), it is unlikely that he was writing from Caesarea since Trophimus and Timothy were both with him in Jerusalem when he was arrested. It seems more likely that Paul was released from the imprisonment at the end of Acts, was involved in missionary activities, and then was subsequently arrested once again (probably in Troas). 2 Timothy would then have been written during that second Roman imprisonment. Paul describes his situation in terms that indicate that he is in prison facing the prospects of a speedy execution.

The date of 2 Timothy depends largely upon one's view of the authorship of the book, the place of origin of the book, and Eusebius' date of the martyrdom of Paul. Those who deny Pauline authorship of the book class it with the other Pastoral Epistles and date it in the second century. Since Eusebius dates the martyrdom of Paul in A.D. 67, those who hold to Pauline authorship normally date the book in 66 or 67.

DESTINATION AND AUDIENCE

It appears from several references in 2 Timothy (2 Tim 1:18; 2:17; 4:9, 12, 14, 19; cf. 1 Tim 1:20; Acts 18:18-19, 24-26; 19:33-34) that Timothy is in Ephesus as Paul writes this book as he was when Paul wrote 1 Timothy (1 Tim 1:3). Again, as in 1 Timothy, while the book bears many personal notes intended for Timothy, Paul desires for this book to be read by the whole church.

THE CONTRIBUTION OF 2 TIMOTHY

The central message of 2 Timothy is Paul's desire for Timothy to suffer with him and endure hardship for the gospel. Timothy is to stand assured that God will provide him with strength (1:6-14; 2:1-13; 3:12; 4:5). Timothy is also urged to hold on to the apostolic message (1:13-14), to pass it on to others who can in turn share it with others (2:2), and to be careful to deal with it and the message of the Old Testament correctly (2:15; 3:10-17). Put simply, Timothy must fulfill his ministry (4:1-5); Paul is passing on the mantle to his young co-worker.

-College Press New Testament Commentary: with the NIV

College: 2 Timothy (Outline)

OUTLINE

I. SALUTATION - 1:1-2

II. THANKSGIVING - 1:3-5

III. PAUL'S APPEAL FOR ENDURANCE IN FACING SUFFERING - 1:6-2:13

A. An Appeal for Loyalty in Facing Hardship - 1:6-14

B. Examples of the Disloyal and the Loyal - 1:15-18

C. Illustrations for Effective Ministry when Facing Hardship - 2:1-7

D. The Basis of Effective Ministry when Facing Hardship - 2:8-13

IV. FALSE TEACHERS AND SOUND DOCTRINES - 2:14-4:8

A. Dealing with False Teachers - 2:14-19

B. Preparing for Noble Work - 2:20-26

C. The Character of the Last Days - 3:1-9

D. Further Exhortations for Timothy to Endure - 3:10-17

E. A Final Charge to Timothy - 4:1-8

V. PERSONAL INSTRUCTIONS - 4:9-18

VI. FINAL SALUTATIONS - 4:19-22

-College Press New Testament Commentary: with the NIV