Text -- 2 Timothy 2:21 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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).

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.

Wesley: 2Ti 2:21

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

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.

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.

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.

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)."

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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.

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)

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.

Commentary -- Verse Notes / Footnotes

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.

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.

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 2:20-21

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.

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.

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.

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 2:19-21

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

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

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

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

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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