Verse 2

among--Greek, "through," that is, with the attestation (literally, "intervention") of many witnesses, namely, the presbyters and others present at his ordination or consecration (Ti1 4:14; Ti1 6:12). commit--in trust, as a deposit (Ti2 1:14). faithful--the quality most needed by those having a trust committed to them. who--Greek, "(persons) such as shall be competent to teach (them to) others also." Thus the way is prepared for inculcating the duty of faithful endurance (Ti2 2:3-13). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same office. This is so far from supporting oral tradition now that it rather teaches how precarious a mode of preserving revealed truth it was, depending, as it did, on the trustworthiness of each individual in the chain of succession; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk.

Verse 3

Thou therefore endure hardness--The oldest manuscripts have no "Thou therefore," and read, "Endure hardship with (me)." "Take thy share in suffering" [CONYBEARE and HOWSON].

Verse 4

"No one while serving as a soldier." the affairs of (this) life--"the businesses of life" [ALFORD]; mercantile, or other than military. him who hath chosen him--the general who at the first enlisted him as a soldier. Paul himself worked at tent-making (Act 18:3). Therefore what is prohibited here is, not all other save religious occupation, but the becoming entangled, or over-engrossed therewith.

Verse 5

And--"Moreover." strive for masteries--"strive in the games" [ALFORD]; namely, the great national games of Greece. yet is he not crowned, except--even though he gain the victory. strive lawfully--observing all the conditions of both the contest (keeping within the bounds of the course and stript of his clothes) and the preparation for it, namely, as to self-denying diet, anointing, exercise, self-restraint, chastity, decorum, &c. (Co1 9:24-27).

Verse 6

must be first partaker--The right of first partaking of the fruits belongs to him who is laboring; do not thou, therefore, relax thy labors, as thou wouldest be foremost in partaking of the reward. CONYBEARE explains "first," before the idler.

Verse 7

Consider the force of the illustrations I have given from the soldier, the contender in the games, and the husbandmen, as applying to thyself in thy ministry. and the Lord give, &c.--The oldest manuscripts read, "for the Lord will give thee understanding." Thou canst understand my meaning so as personally to apply it to thyself; for the Lord will give thee understanding when thou seekest it from Him "in all things." Not intellectual perception, but personal appropriation of the truths metaphorically expressed, was what he needed to be given him by the Lord.

Verse 8

Rather as Greek, "Remember Jesus Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" (Ti2 2:11). The Greek perfect passive participle, implies a permanent character acquired by Jesus as the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominently forward as being the truth now assailed (Ti2 2:18), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake (see on Ti2 2:3). of the seed of David--The one and only genealogy (as contrasted with the "endless genealogies," Ti1 1:4) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the Greek, and this formula, "of the seed of David" (compare Rom 1:3), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for His own sin appears from His resurrection; that He was crucified shows that He bore sin, on Him, though not in Him. my gospel--that which I always taught.

Verse 9

Wherein--in proclaiming which Gospel. suffer trouble--literally, "evil." I am a sufferer of evil as though I were a doer of evil. bonds-- (Ti2 1:16). word . . . not bound--Though my person is bound, my tongue and my pen are not (Ti2 4:17; Act 28:31). Or he alludes not merely to his own proclamation of the Gospel, though in chains, but to the freedom of its circulation by others, even though his power of circulating it is now prescribed (Phi 1:18). He also hints to Timothy that he being free ought to be the more earnest in the service of it.

Verse 10

Therefore--Because of the anxiety I feel that the Gospel should be extended; that anxiety being implied in Ti2 2:9. endure--not merely "I passively suffer," but "I actively and perseveringly endure," and "am ready to endure patiently all things." the elect's sakes--for the sake of the Church: all the members of Christ's spiritual body (Col 1:24). they . . . also--as well as myself: both God's elect not yet converted and those already so. salvation . . . glory--not only salvation from wrath, but glory in reigning with Him eternally (Ti2 2:12). Glory is the full expansion of salvation (Act 2:47; Rom 8:21-24, Rom 8:30; Heb 9:28). So grace and glory (Psa 84:12).

Verse 11

Greek, "Faithful is the saying." For--"For" the fact is so that, "if we be dead with Him (the Greek aorist tense implies a state once for all entered into in past times at the moment of regeneration, Rom 6:3-4, Rom 6:8; Col 2:12), we shall also live with Him." The symmetrical form of "the saying," Ti2 2:11-13, and the rhythmical balance of the parallel clauses, makes it likely, they formed part of a Church hymn (see on Ti1 3:16), or accepted formula, perhaps first uttered by some of the Christian "prophets" in the public assembly (Co1 14:26). The phrase "faithful is the saying," which seems to have been the usual formula (compare Ti1 1:15; Ti1 3:1; Ti1 4:9; Tit 3:8) in such cases, favors this.

Verse 12

suffer--rather, as the Greek is the same as in Ti2 2:10, "If we endure (with Him)" (Rom 8:17). reign with him--The peculiar privilege of the elect Church now suffering with Christ, then to reign with Him (see on Co1 6:2). Reigning is something more than mere salvation (Rom 5:17; Rev 3:21; Rev 5:10; Rev 20:4-5). deny--with the mouth. As "believe" with the heart follows, Ti2 2:12. Compare the opposite, "confess with thy mouth" and "believe in thine heart" (Rom 10:9-10). he also will deny us-- (Mat 10:33).

Verse 13

believe not--"If we are unbelievers (literally, 'unfaithful'), He remains faithful" (Deu 7:9-10). The oldest manuscripts read, "For He cannot (it is an impossibility that He should) deny Himself." He cannot be unfaithful to His word that He will deny those who deny Him, though we be not faithful to our profession of faith in Him (Rom 3:3). Three things are impossible to God, to die, to lie, and to be deceived [AUGUSTINE, The Creed, 1.1], (Heb 6:18). This impossibility is not one of infirmity, but of infinite power and majesty. Also, indirectly, comfort is suggested to believers, that He is faithful to His promises to them; at the same time that apostates are shaken out of their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the faith.

Verse 14

them--those over whom thou dost preside (Tit 3:1). charging--Greek, "testifying continually": "adjuring them." before the Lord-- (Ti1 5:21). that they strive not about words--rather, "strive with words": "not to have a (mere) war of words" (Ti2 2:23-24; Ti1 6:4) where the most vital matters are at stake (Ti2 2:17-18; Act 18:15). The oldest manuscripts put a stop at "charging them before the Lord" (which clause is thus connected with "put them in remembrance") and read the imperative, "Strive not thou in words," &c. to no profit--not qualifying "words"; but Greek neuter, in apposition with "strive in words," "(a thing tending) to no profit," literally, "profitable for nothing"; the opposite of "meet for the master's use" (Ti2 2:21). to the subverting--sure to subvert (overturn) the hearers: the opposite of "edifying" (building up) (Co2 13:10).

Verse 15

Study--Greek, "Be earnest," or "diligent." to show--Greek, "present," as in Rom 12:1. thyself--as distinguished from those whom Timothy was to charge (Ti2 2:14). approved--tested by trial: opposed to "reprobate" (Tit 1:16). workman--alluding to Mat 20:1, &c. not to be ashamed--by his work not being "approved" (Phi 1:20). Contrast "deceitful workers" (Co2 11:13). rightly dividing--"rightly handling" [Vulgate]; "rightly administering" [ALFORD]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (Co1 4:1) cutting and distributing bread among his children [VITRINGA and CALVIN], (Luk 12:42). The Septuagint, Pro 3:6; Pro 11:5, use it of "making one's way": so BENGEL here takes Paul to mean that Timothy may make ready a straight way for "the word of truth," and may himself walk straight forward according to this line, turning neither to the right nor to the left, "teaching no other doctrine" (Ti1 1:3). The same image of a way appears in the Greek for "increase" (see on Ti2 2:16). The opposite to "rightly handling," or "dispensing," is, Co2 2:17, "corrupt the word of God." truth--Greek, "the truth" (compare Ti2 2:18).

Verse 16

shun--literally, "stand above," separate from, and superior to. vain--opposed to "the truth" (Ti2 2:15). babblings--with loud voice: opposed to the temperate "word" (Tit 3:9). increase--Greek, advance"; literally, "strike forward": an image from pioneers cutting away all obstacles before an advancing army. They pretend progress; the only kind of progress they make is to a greater pitch of impiety. more ungodliness--Greek, "a greater degree of impiety."

Verse 17

will eat--literally, "will have pasture." The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer feeding on their vitals. canker--a "cancer" or "gangrene." Hymenaeus--(See on Ti1 1:20). After his excommunication he seems to have been readmitted into the Church and again to have troubled it.

Verse 18

erred--Greek, "missed the aim" (see Ti1 6:21). is past already--has already taken place. The beginnings of the subsequent Gnostic heresy already existed. They "wrested" (Pe2 3:16) Paul's own words (Rom 6:4; Eph 2:6; Col 2:12) "to their own destruction," as though the resurrection was merely the spiritual raising of souls from the death of sin. Compare Co1 15:12, where he shows all our hopes of future glory rest on the literal reality of the resurrection. To believe it past (as the Seleucians or Hermians did, according to AUGUSTINE [Epistles, 119.55, To Januarius, 4]), is to deny it in its true sense. overthrow--trying to subvert "the foundation" on which alone faith can rest secure (Ti2 2:19; compare Tit 1:11).

Verse 19

Nevertheless--Notwithstanding the subversion of their faith, "the firm foundation of God standeth" fast (so the Greek ought to be translated). The "foundation" here is "the Church" [ALFORD], "the ground" or basement support "of the truth" (Ti1 3:15), Christ Himself being the ultimate "foundation" (Co1 3:11). In the steadfast standing of the Church there is involved the steadfast certainty of the doctrine in question (Ti2 2:18). Thus the "house" (Ti2 2:20) answers to the "foundation"; it is made up of the elect whom "the Lord knoweth" (acknowledgeth, recognizes, Psa 1:6; Mat 7:23; Joh 10:14; Co1 8:3) as "His," and who persevere to the end, though others "err concerning the faith" (Mat 24:24; Joh 10:28; Rom 8:38-39; Jo1 2:19). BENGEL takes "the foundation" to be the immovable faithfulness of God (to His promises to His elect [CALVIN]). This contrasts well with the erring from the faith on the part of the reprobate, Ti2 2:18. Though they deny the faith, God abates not His faithfulness (compare Ti2 2:13). having--seeing that it has [ELLICOTT]. seal--"inscription": indicating ownership and destination: inscriptions were often engraven on a "foundation" stone (Rev 21:14) [ALFORD]. This will agree with the view that "the foundation" is the Church (Eph 2:20). If it be taken God's immovable faithfulness, the "seal" will be regarded as attached to His covenant promise, with the inscription or legend, on one side of its round surface, "The Lord knoweth (it is 'knew' in the Septuagint, Num 16:5, to which Paul here alludes, altering it for his purpose by the Spirit) them that are His"; on the observe side, "Let every one that nameth (as his Lord, Psa 20:7, or preacheth in His name, Jer 20:9) Christ." depart--Greek, "stand aloof." from iniquity-- (Isa 52:11). In both clauses there may be an allusion to Num 16:5, Num 16:26, Septuagint. God's part and man's part are marked out. God chooseth and knoweth His elect; our part is to believe, and by the Spirit depart from all iniquity, an unequivocal proof of our being the Lord's (compare Deu 29:29; Luk 13:23-27). St. Lucian when asked by his persecutors, "Of what country art thou?" replied, "I am a Christian." "What is your occupation? . . . I am a Christian." "Of what family? . . . I am a Christian." [CHRYSOSTOM, Orations, 75]. He cannot be honored with the name Christian, who dishonors by iniquity, Christ, the Author of the name. Blandina's refreshment amidst her tortures was to say, "I am a Christian, and with us Christians no evil is done" [EUSEBIUS, Ecclesiastical History, 5.1]. Apostasy from the faith is sure soon to be followed by indulgence in iniquity. It was so with the false teachers (Ti2 3:2-8, Ti2 3:13).

Verse 20

in a great house--that is, the visible professing Christian Church (Ti1 3:15). Paul is speaking, not of those without, but of the [visible] family of God [CALVIN]. So the parable of the sweep-net (Mat 13:47-49) gathering together of every kind, good and bad: as the good and bad cannot be distinguished while under the waves, but only when brought to shore, so believers and unbelievers continue in the same Church, until the judgment makes the everlasting distinction. "The ark of Noah is a type of the Church; as in the former there were together the leopard and the kid, the wolf and the lamb; so in the latter, the righteous and sinners, vessels of gold and silver, with vessels of wood and earth" [JEROME, Dialogue against the Luciferians, 302] (compare Mat 20:16). vessels of gold . . . silver--precious and able to endure fire. of wood and earth--worthless, fragile, and soon burnt (Co1 3:12-15; Co1 15:47). some . . . some--the former . . . the latter. to dishonour-- (Pro 16:4; Rom 9:17-23).

Verse 21

If a man . . . purge himself from these--The Greek expresses "If one (for example, thou, Timothy) purify himself (so as to separate) from among these" (vessels unto dishonor). sanctified--set apart as wholly consecrated to the Lord. and meet--Some oldest manuscripts omit "and." the master's--the Lord's. Paul himself was such a vessel: once one among those of earth, but afterwards he became by grace one of gold. prepared unto every good work-- (Ti2 3:17; Tit 3:1). Contrast Tit 1:16.

Verse 22

Flee--There are many lusts from which our greatest safety is in flight (Gen 39:12). Avoid occasions of sin. From the abstemious character of Timothy (Ti1 5:23) it is likely that not animal indulgences, but the impetuosity, rash self-confidence, hastiness, strife, and vainglory of young men (Jo1 2:14-16), are what he is here warned against: though the Spirit probably intended the warning to include both in its application to the Church in general. also--Greek, "But"; in contrast to "every good work," Ti2 2:21. youthful--Timothy was a youth (Ti1 4:12). righteousness--the opposite of "iniquity," that is, unrighteousness (Ti2 2:19; compare Ti1 6:11). peace, with, &c.--rather, put no comma, "peace with them that call on the Lord out of a pure heart" (Ti1 1:5; Eph 6:5; Col 3:22). We are to love all men, but it is not possible to be at peace with all men, for this needs community of purpose and opinion; they alone who call on the Lord sincerely (as contrasted with the false teachers who had only the form of godliness, Ti2 3:5, Ti2 3:8; Tit 1:15-16) have this community [THEODORET]. (Rom 12:18).

Verse 23

(Tit 3:9.) unlearned--Greek, "undisciplined"; not tending to promote the discipline of faith and morals (Pro 5:23). "Uninstructive"; in contrast with "instructing" (Ti2 2:25), and "wise unto salvation" (Ti2 3:15). avoid--"decline."

Verse 24

not strive--"The servant of the Lord" must imitate his master in not striving contentiously, though uncompromising in earnestly contending for the faith (Jde 1:3; Mat 12:19). gentle unto all men--"patient" (Greek, "patient in bearing wrongs") in respect to adversaries. He is to be gentle so that he may occasion no evils; patient so that he may endure evils. apt to teach--implying not only solid teaching and ease in teaching, but patience and assiduity in it [BENGEL].

Verse 25

instructing--Greek, "disciplining," instructing with correction, which those who deal in "uninstructive" or "undisciplined questions" need (see on Ti2 2:23; Ti1 1:20). those that oppose themselves--Greek, "oppositely affected"; those of a different opinion. if . . . peradventure--Greek, "if at any time." repentance--which they need as antecedent to the full knowledge (so the Greek for 'acknowledgment') of the truth" (Ti1 2:4), their minds being corrupted (Ti2 3:8), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the will, not in the intellect (Joh 7:17). Therefore repentance is their first need. That, not man, but God alone can "give" (Act 5:31).

Verse 26

recover themselves--Greek, "awake to soberness," namely from the spiritual intoxication whereby they have fallen into the snare of the devil. the snare-- (Eph 6:11, "the wiles of the devil": Ti1 3:7; Ti1 6:9). taken captive by him at his will--so as to follow the will of "THAT" (the Greek emphatically marks Satan thus) foe. However, different Greek pronouns stand for "him" and "his"; and the Greek for "taken captive" means not "captured for destruction," but "for being saved alive," as in Luk 5:10, "Thou shalt catch men to save them unto life"; also there is no article before the Greek participle, which the English Version "who are taken captive," would require. Therefore, translate, "That they may awake . . . taken as saved (and willing) captives by him (the servant of the Lord, Ti2 2:24), so as to follow the will of HIM (the Lord, Ti2 2:24, or "God," Ti2 2:25)." There are here two evils, the "snare" and sleep, from which they are delivered: and two goods to which they are translated, awaking and deliverance. Instead of Satan's thrall comes the free and willing captivity of obedience to Christ (Co2 10:5). It is God who goes before, giving repentance (Ti2 2:25); then the work of His servant following is sure to be crowned with success, leading the convert henceforth to "live to the will of God" (Act 22:14; Pe1 4:2). Next: 2 Timothy Chapter 3

Verse 1

Thou therefore, my son,.... The illative particle, "therefore", shows the connection between this and the preceding chapter; the appellation, "thou, my son", expresses the apostle's tender affection for Timothy, and is the rather used to engage his attention to the advice he was about to give him; which is, that since he had received the true grace of God, and unfeigned faith dwelt in him; and since he had such gifts, qualifying him for the work of the ministry; and since so good a thing as the glorious Gospel of the blessed God was committed to his trust; and since there were so many who had departed from it, and so few that abode by it, he would have him be strong in the grace that is in Christ Jesus; by which may be meant either the free favour and love of God in Christ, Rom 8:39 which is in itself always strong, immovable, and unalterable; and is the strength and security of the saints, though they have not always the same strong believing views of it; and to be strong in it, is to be rooted and grounded in it, and to have a strong sense and firm persuasion of interest in it, and that nothing can separate from it: or else the Gospel, which is a declaration of grace, and is in Christ, and comes by him; and to be strong in it, is to preach it boldly, to defend it bravely, and courageously oppose every error and heresy, and every abettor thereof; and it also becomes every private believer to hold it fast, stand fast in it, abide by it, and earnestly contend for it; and so the phrase may stand opposed to , or "one strong in the law", which is so often used by the Jews (d): or rather by grace is meant the fulness of grace which is in Christ, for the supply of his people; for in that grace which is in him, and not in that which is in themselves, should their dependence be. It is very agreeable to be strong in grace received, in point of exercise, but not in point of contentment; so as to rest satisfied with the present measure of it, without growing in it, and going on to perfection; and much less in point of consolation, so as to derive peace and comfort from it; and still less in point of trust and confidence in it; for it is but a creature, though a very glorious one, being the workmanship of God, and very variable as to its exercise, and as yet imperfect; and not that, but the object of it, is to be trusted in: though indeed a person's enjoyment of everlasting glory and happiness may be strongly concluded from the work of grace which is begun in him; that being an immortal seed, and a well of living water springing up into eternal life; and with which glory is inseparably connected. But grace in Christ is what believers should always have recourse unto, and exercise faith on; and not only believe that there is such a fulness of grace in Christ, which they have both heard of and seen, and which they know is laid up for them, and given to them, and is sufficient for them; but they should go forth out of themselves unto it, and draw water with joy out of the full wells of salvation in Christ: and this grace is of a strengthening nature, both to ministers of the word, to enable them to fulfil their ministry, to bear reproaches, afflictions, and persecution for the Gospel, and the infirmities of weak brethren; and to private believers, to strengthen them against every corruption, temptation, and snare, to exercise every grace, and discharge every branch of duty. (d) Targum in Ruth ii. 1. & in Psal. lxxxii. 1. & cxii. 2. & in Eccl. x. 17. & in Cant. viii. 10, vid. T. Bab. Sota, fol. 14. 1. & Tzeror Hammor, fol. 9. 3.

Verse 2

And the things that thou hast heard of me,.... Meaning the doctrines of the Gospel, the form of sound words. The Arabic version renders it, "the secrets, or mysteries that thou hast heard of me"; the mysteries of the grace of God, which he had often heard him discourse of, unfold and explain: among many witnesses; or by them; which some understand of the testimonies out of Moses, and the prophets, with which the apostle confirmed what he delivered; for the doctrines of justification, pardon of sin, &c. by Christ, were bore witness to by the prophets; though rather the many persons, who, with Timothy, heard the apostle preach, and were and would be sufficient witnesses for Timothy, on occasion, that what he preached and committed to others were the same he had heard and received from the Apostle Paul; unless reference should be had here to the time of imposition of hands upon him, when he received some ministerial gifts, or an increase of them; at which time the apostle might deliver to him the form of doctrine he was to preach, and that in the presence of the presbytery, who joined in the action, and so were witnesses of what was said to him: the same commit thou to faithful men; who not only have received the grace of God, and are true believers in Christ, but are men of great uprightness and integrity; who having the word of God, will speak it out boldly, and faithfully, and keep back nothing that is profitable, but declare the whole counsel of God, without any mixture or adulteration; for the Gospel being committed to their trust, they would become stewards, and of such it is required that they be faithful; and therefore this is mentioned as a necessary and requisite qualification in them; and not only so, but they must be such who shall be able or sufficient to teach others also. No man is sufficient for these things, of himself, but his sufficiency is of God; it is he who makes men able ministers of the word, by giving them gifts suitable for such work; so that they have a furniture in them, a treasure in their earthen vessels, an understanding of the sacred Scriptures, a gift of explaining them, and a faculty of speaking to edification; and so are apt to teach men, to their profit and advantage, The Ethiopic version renders it, "who are fit to teach the foolish".

Verse 3

Thou therefore endure hardness,.... "Or afflictions"; as in Ti2 4:5. The same word is used there as here, and properly signifies, "suffer evil"; and means the evil of afflictions, as persecutions of every kind, loss of name and goods, scourging, imprisonment, and death itself, for the sake of Christ and the Gospel: as a good soldier of Jesus Christ. Christ is the Captain of salvation, the Leader and Commander of the people, who are made a willing people in the day of his power; or when he raises his forces, and musters his armies, these are volunteers, who willingly enlist themselves into his service, and under his banners fight his battles; and such who manfully behave against sin, Satan, and the world, are his good soldiers; such are all true believers in Christ, and particularly the ministers of the word, whose ministry is a warfare, and who fight the good fight of faith; and besides the above enemies, which they have in common with other saints, have to do with teachers, who are wolves in sheep's clothing.

Verse 4

No man that warreth,.... Who is a soldier, and gives himself up to military service, in a literal sense: the Vulgate Latin version, without any authority, adds, "to God"; as if the apostle was speaking of a spiritual warfare; whereas he is illustrating a spiritual warfare by a corporeal one; and observes, that no one, that is in a military state, entangleth himself with the affairs of this life; with civil affairs, in distinction from military ones. The Roman soldiers might not follow any trade or business of life, or be concerned in husbandry, or merchandise of any sort, but were wholly to attend to military exercises, and to the orders of their general; for to be employed in any secular business was reckoned an entangling of them, a taking of them off from, and an hindrance to their military discipline: and by this the apostle suggests that Christ's people, his soldiers, and especially his ministers, should not he involved and implicated in worldly affairs and cares; for no man can serve two masters, God and mammon; but should wholly give up themselves to the work and service to which they are called; and be ready to part with all worldly enjoyments, and cheerfully suffer the loss of all things, when called to it, for the sake of Christ and his Gospel: that he may please him who hath chosen him to be a soldier; his captain, or general, who has enlisted him, enrolled and registered him among his soldiers; whom to please should be his chief concern; as it should be the principal thing attended to by a Christian soldier, or minister of the Gospel, not to please men, nor to please himself, by seeking his own ease and rest, his worldly emoluments and advantages, but to please the Lord Christ, in whose book his name is written.

Verse 5

And if a man also strive for masteries,.... In the Olympic games, by running, wrestling, leaping, &c. yet is he not crowned; with a corruptible, fading crown, a crown made of herbs and leaves of trees, as parsley, laurel, &c. except he strive lawfully; according to the laws and rules fixed for those exercises; so no man that calls himself a Christian, minister, or any other, can expect the crown of life, the prize of the high calling of God, except he runs the race set before him, in the right way; looking to Christ, the mark, pressing through all difficulties, towards the prize, and holds on and out unto the end.

Verse 6

The husbandman that laboureth,.... In manuring his ground, in ploughing, in sowing, in weeding, in reaping, &c. must be first partaker of the fruits; of his labour, before others; and the design may be to observe that the ministers of the word ought first to be partakers of the grace of God, the fruits of the Spirit, and of the Gospel, and rightly and spiritually understand it, before they preach it to others; or that such who labour in the word and doctrine, ought in the first place to be taken care of, and have a sufficient maintenance provided for them, Co1 9:7 or that as they shall have in the first place some seals and fruits of their ministry, in the conversion of souls, so they shall shine in the kingdom of heaven as the brightness of the firmament, and as the stars for ever and ever. Though the words may be rendered, and which seems more agreeable to the context, and to the apostle's argument, "the husbandman must first labour before he partakes of the fruits"; so a minister of the Gospel must first labour, and endure hardships in this life, before he sits down in the kingdom of heaven, and takes his rest, and enjoys the crown of glory, which fades not away, which the chief Shepherd shall give unto him.

Verse 7

Consider what I say,.... The advice given by the apostle to Timothy, to be strong in the grace of Christ; to commit the doctrines of the Gospel to faithful and able men; and to endure hardness for the sake of it: as also the characters which he bore as a soldier, a runner in a race, or a wrestler, and an husbandman; and therefore must not expect ease and rest, but war, difficulties, toil, and labour; and likewise under what titles Christ was to be regarded; as his General, and Captain of salvation, that commanded him; as the righteous Judge, that held the prize and crown for which he was running; and the chief Shepherd, who would reward all his labours; and moreover, the glorious reward of grace itself, he might expect, as eternal life, when he had fought the good fight the crown of righteousness, when he had finished his course, or run his race; and a crown of glory that fades not away, when the chief Shepherd should appear: and by putting him upon the consideration of these things, he suggests, that they were matters of moment and importance, and would be of great use to him in assisting and encouraging his faith, amidst all trials and exercises; and whereas they were expressed in figurative terms, taken from the soldier, the runner in a race, and the husbandman, they might not at first view be so easy to be understood; and therefore he would have him think of them, and meditate upon them, and weigh them in his mind; as well as he would not have him take things upon trust from him, but examine them whether they were right or not; though he doubted not but that they would be found to be agreeable to the standard of truth: wherefore he prays as follows, and the Lord give thee understanding in all things; in all the above things, and in all others; in all the doctrines and mysteries of grace, and in all the rules of conduct in life. No man has of himself an understanding in spiritual things; this is the gift of God; and where it is given there is need of an increase of it, and always of such a prayer for it. The Alexandrian copy, Vulgate Latin, and Arabic versions, read, "the Lord will give thee", &c, and so the words are a promise, an encouragement to Timothy, to consider well of these things; for he might assure himself, that, in so doing, God would give him more understanding in them.

Verse 8

Remember that Jesus Christ of the seed of David,.... This is said either as an encouragement to suffer hardness in the cause of Christ; since he, who though he was of the seed of David, of the blood royal, and heir to his crown, yet suffered and died; and whereas he rose again from the dead, those who suffer for his sake shall rise also, and live and reign with him for ever: or else as a specimen of the form of sound words, or of the things which Timothy had heard of the apostle; for this, with what follows, is a summary of them: Christ being of the seed of David, according to the flesh, or human nature, is expressive of his incarnation; shows that he was really come in the flesh, and was truly man; and that he assumed human nature with all its frailties and infirmities, excepting sin, and was, like David, a man of sorrows, and acquainted with griefs; and it includes his whole life, and his righteousness, and obedience to the law of works, and points him out as the true Messiah, who was well known to the Jews by the name of the son of David. And now the apostle puts Timothy in mind, that he was raised from the dead; which implies that he died; and so includes all the doctrines relating to his death; as that he died to make reconciliation, atonement, and satisfaction for the sins of his people, and to procure peace for them, and the full remission of all their iniquities; and to obtain redemption for them, from sin, Satan, the law, and its curses; as well as it expresses his resurrection from the dead, for their justification: and this being his first step to glory, has connected with it his ascension to heaven, session at the right hand of God, intercession for the saints, and his second coming to judgment; and is therefore particularly mentioned, because it is an article so comprehensive, and is a fundamental one, and of the greatest importance to faith, and was what was struck at in those times: the apostle adds, according to my Gospel; meaning not the Gospel of Luke, in which there is a clear account given of the resurrection of Christ, said to be written by him, at the instigation, and under the direction of the apostle, and published with his approbation, as some think; but the doctrine of the Gospel, and which he calls his, not because he was the author, or the subject of it; for in these respects it is the Gospel of God, and of Christ; but because it was committed to him, and he was intrusted with it, and fully and faithfully preached it; and in distinction from another Gospel, that of the false teachers; and agreeably to this doctrine, which the apostle everywhere taught, Christ was raised from the dead; so the Ethiopic version renders it, "as I have taught".

Verse 9

Wherein I suffer trouble as an evildoer,.... As a malefactor, as if guilty of some capital crime; an enemy to the law of Moses, a pestilent fellow, a mover of sedition everywhere, and a ringleader of the sect of the Nazarenes, Act 24:5. The Ethiopic version renders it, "as a thief". The "trouble" he suffered were reproaches, persecutions, whipping, beating, stoning, imprisonment: for he adds, even unto bonds; for he was now a prisoner, and in chains; nor was it the first time, he was in prisons frequent; and all this for the sake of the Gospel, which he preached, concerning the incarnation, death, and resurrection of Christ: but the word of God is not bound; for the apostle, while a prisoner at Rome, had the liberty of dwelling by himself, in his own hired house, though held in chains, and guarded by a soldier, and of receiving his friends, and of preaching the Gospel to as many as would come to hear him, Act 28:16 as well as of sending letters to the churches; for several of his epistles were written by him when a prisoner, as those to the Ephesians, Philippians, and Colossians; and this to Timothy, and also that to Philemon: so that the Gospel was not restrained, or the apostle restrained from publishing it, both by word of mouth, and by writing; which was a great support to him under his troubles. Moreover, the Gospel was the more spread through the bonds of the apostle, and met with great success; it became known in Caesar's palace, and was the means of the conversion of some of his household; and many of the brethren, through his bonds, became bolder to preach the Gospel of Christ; so that it had a free course, and was glorified: and sometimes so it is, that persecution is a means of the greater spread of the Gospel; which was an effect that followed upon the persecution raised against the church at Jerusalem, upon the death of Stephen, Act 8:1. And indeed, when God opens an effectual door, none can shut it, though there be many adversaries; and when he gives the word a commission, there is no stopping it; when it comes in power, it bears down all before it; it cannot be fettered and bound by men, though men may be fettered and bound for the sake of it.

Verse 10

Therefore I endure all things for the elects' sakes,.... There is a certain number of persons whom God has chosen in Christ from everlasting unto salvation, who shall certainly be saved; for these Jesus Christ suffered and died; and on their account is the Gospel sent, preached, and published to the world; for their sakes are ministers fitted and qualified for their work, and have their mission and commission to perform it, and suffer what they do in the execution of it; and since it was for the sake of such, whom God had loved and chosen, that the apostle endured all his reproaches, afflictions, and persecutions, he was the more cheerful under them; and the consideration of it was a support unto him: that they may also obtain; as well as himself, and other chosen vessels of salvation, who were called by grace already; for the apostle is speaking of such of the elect, who were, as yet, in a state of nature: the salvation which is in Christ Jesus with eternal glory; salvation is only by Christ Jesus, and in him; and this is only for the elect of God; and it is published in the Gospel, that they might obtain it; and in all ages they do obtain it, or enjoy it: the thing itself is obtained by Christ for them, through his obedience, sufferings, and death; and it is published in the everlasting Gospel, that they might come to the knowledge of it; and in the effectual calling it is brought near by the Spirit of God, and applied unto them; and they have now both a meetness for it, and a right unto it, and shall fully enjoy it in heaven; for it has "eternal glory", or "heavenly glory", as the Vulgate Latin and Ethiopic versions read, "annexed to it"; or rather the full enjoyment of it will consist in an eternal and heavenly glory, which will be put upon the saints, both in soul and body, and remain to all eternity.

Verse 11

It is a faithful saying,.... This may refer either to what goes before, that all things, all reproaches and sufferings, through the ministration of the Gospel, are endured for the elects' sake; and that shall certainly obtain salvation in Christ, and eternal glory, to which they are predestinated: or to what follows, which being of moment and importance, and difficult to be believed, as that death led to life, and sufferings were the way to the kingdom; the apostle prefaces it in this manner, affirming the truth of it, that it was sure and certain, and to be believed, and depended on as such. For if we be dead with him; with Christ, as all his people are, by virtue of union to him; they are dead with him, he and they being one, in a legal sense; when he died, they died with him; being crucified with him, as their head and representative, their old man, their sins, were also crucified with him, being imputed to him, and laid upon him; and through the efficacy of his death, they became dead to sin, both to its damning and governing power, and so are planted together in the likeness of his death; so that as he died unto sin once, and lives again to die no more, they die unto sin, and are alive to God, and shall live for ever. Moreover, this, agreeably to what follows, may be understood of the saints dying for Christ's sake, and the Gospel, whereby they are conformed unto him, and feel the fellowship of his sufferings, and so may be said to be dead with him: and such may assure themselves of the truth of what follows, we shall also live with him; as many as were crucified with Christ, and buried with him, rose with him from the dead, and were justified in him, as their head and representative; the free gift came on them to justification of life; and they that are dead to sin, through the efficacy of his death, live a life of sanctification, which they have from him, and is maintained and supported by him, and is to his glory; and they live a life of communion with him, in whose favour is life; and though they die, and for his sake, they shall rise again; and because he lives, they shall live also, even a life of glory, happiness, and endless pleasure. And this is part of the faithful saying, and to be believed, and is believed by the saints: see Rom 6:8. Moreover, since the word "him" is not in the original text, and the elect are spoken of in the preceding verse, what if the sense should be this, this is true doctrine, and a certain matter of fact, if we and the elect of God die together in the same cause, and for the sake of Christ, and the Gospel, we shall live together in everlasting bliss and glory?

Verse 12

If we suffer,.... With him, with Christ, as in Rom 8:17 all the elect suffered with Christ when he suffered; they suffered in him the whole penalty of the law, all the righteousness, strictness, and severity of it; and they are partakers of the benefits of his sufferings, as peace, pardon, righteousness, redemption, and everlasting salvation. And such being called by grace, and having made a profession of Christ, they suffer shame and reproach, loss of credit and reputation, and sometimes loss of goods, and corporeal punishment, and even death itself: but though they do, and if they should, they may be satisfied of the truth of this, we shall also reign with him; they reign with him now in the kingdom of grace; grace reigns in their hearts, where Christ, the King of glory, has entered, and has set up his throne, and where he dwells by faith, they being made kings and priests unto God by him; and they shall reign with him in his kingdom here on earth, for the space of a thousand years; and they shall reign with him in glory to all eternity: this is certain, for this kingdom is prepared for them, it is given to them, they are called unto it, and have both a right unto, and meetness for it; see Rom 8:17, if we deny him, he also will deny us: there is a denying of Christ in words; so it is denied by the Jews that Christ is come in the flesh, and that Jesus is the Messiah; and some that have bore the Christian name, though very unworthily, have denied his true deity, his real humanity, proper sonship, and the efficacy of his blood, righteousness, and sacrifice, for pardon, justification, and atonement: and there is a denying of him in works; so some that profess to know him, and do own him in his person and offices, yet in works deny him; their conversation is not becoming their profession of him; they have the form of godliness, but deny the power of it: there is a secret and silent denying of him, when men are ashamed of him, and do not confess him; and there is an open denying of him, by such who set their mouth against the heavens, and their tongue walketh throughout the earth; there is a partial denying of Christ, which was Peter's case, though his faith in him, and love to him, were not lost; and there is a total denying of him, a thorough apostasy, and from which there is no recovery; and if there be any such apostates among those who have named the name of Christ, he will deny them, he will not own them for his another day; he will set them at his left hand; he will declare he knows them not, and will banish them from his presence for evermore. This is another branch of the faithful saying; this will certainly be the case; Christ himself has said it, Mat 10:33.

Verse 13

If we believe not, yet he abideth faithful,.... The Syriac and Ethiopic versions read, "if we believe not him". This may be understood, either of such who are altogether destitute of faith, who do not believe in Christ at all; and particularly do not believe what was just now said concerning his denying such that deny him, but mock and scoff at his coming, and at a future judgment: this unbelief of theirs will not make void his faith or faithfulness; see Rom 3:3, he will abide faithful to his word of threatening; and what he says in Mar 16:16 will be found to be an everlasting truth: or it may be understood of true believers, whose faith sometimes is very low, as to its exercise on Christ, and with reference to their future glory and happiness; but Christ is faithful to all his, covenant engagements for them, to bring them to glory, and to every word of promise concerning their happiness, and to every branch of the faithful saying above mentioned; and he is ever the same in his love to them, and in the efficacy of his blood, righteousness, and sacrifice; and his salvation is an everlasting and unchangeable one; nor do the saints' interest in it, and security by it, depend upon their acts of believing, or their frames, but upon the firmness and unchangeableness of Christ, the object of faith. He cannot deny himself; he cannot go contrary to his word; that would be to act contrary to his nature and perfections, and would be a denying of himself, which is not possible; wherefore his faithfulness will never fail, even though, the faith of his people does, as to the exercise of it.

Verse 14

Of these things put them in remembrance,.... Meaning either his hearers, or those to whom he was to commit the things he had heard of the apostle, and who must expect to suffer afflictions, and endure hardships, for the sake of Christ, and his Gospel; wherefore to remind them of the above sayings might be of use and comfort to them. This clause is wanting in the Arabic version. Charging them before the Lord; the omniscient God, as in his sight, as they will answer it to him another day; see Ti1 5:21, that they strive not about words; it became them to strive and contend for the form of sound words, for the wholesome words or doctrines of our Lord Jesus, but not about mere words, and especially such as were to no profit; to no advantage to truth, nor to themselves nor others; were not to edification, to spiritual edification, to godly edifying, which is in faith: but to the subverting of the hearers; the confounding of their minds, misleading their judgments, and overthrowing their faith; and therefore were not only unprofitable, but hurtful and pernicious, and by all means to be avoided.

Verse 15

Study to show thyself approved unto God,.... The Alexandrian copy reads, "to Christ"; see Rom 16:10. Not unto men, as pleasing them; for such who study to please men, are not the servants of Christ; and sometimes those that are approved to and by men, are disapproved of by God and Christ: but unto God, showing all fidelity and uprightness; speaking out the Gospel openly, and freely, with all sincerity, as in the sight of God; commending themselves to him, and to every man's conscience, by manifestation of the truth; and such will hear, "Well done, good and faithful servant" another day. A workman that needeth not to be ashamed; the ministry of the word is a work, and it is a good work; and those that perform it aright are worthy of honour and esteem; and it requires industry, diligence, and application, and for which no man is sufficient without the grace of God; and those who are employed in it are workmen, workers together with God, and labourers in his vineyard: and such who are faithful and diligent ones, "need not to be ashamed"; such do not cause shame, neither in themselves nor in others, as false teachers do, who foam out their own shame, and as negligent ministers of the word, and such whose lives are not agreeable to the doctrines they preach; nor have they any reason to be ashamed, neither of the Gospel, which they preach, nor of their sufferings, which they endure for the sake of it, nor of their upright ministrations of the word; and as they are not afraid to suffer shame for the sake of Christ now, they will not be ashamed before him at his coming. rightly dividing, or "cutting" the word of truth; that is, the Scriptures of truth, Dan 10:21 which come from the God of truth, are concerning Christ, who is the truth, and are dictated and led into by the spirit of truth, and contain in them nothing but truth: to divide the word, is not merely to divide the text into its proper parts, though care should be taken that this be done aright; and some think that the allusion is to the verses of the Hebrew Bible, which are called "divisions", sections, or cuttings, from the word "to cut" or "divide", being cut or divided one from another; hence those that were employed in the law, and were conversant with the sacred writings, and exercised therein, were called , "cutters", or "dividers of the law" (e); and so is one that is well versed in the Bible, and knows every part of it, and readily uses it, in speaking or writing; and such an one was Timothy, Ti2 3:15 though I rather think the apostle refers to a wrong way of dividing the Scriptures by the Jews, to which he opposes the right dividing of them. They had used not only to take away a letter out of one word, and add it to another, and so expound the text, but to remove words in it, and make that which went before to go behind, and that which was behind to go before; and this they call a sharp knife, which , "cuts and divides the Scriptures" (f): but this way, which his countrymen used, the apostle would not have Timothy, and other Gospel ministers, make use of; for this is not rightly to divide, but to mangle and tear in pieces the word of truth. Moreover, to divide the word of truth, or to cut it, is to cut it open, and dissect its several parts, and search and look into the inside and bottom of it, for to find out every truth contained in it, and lay them open to others; and may be, as some have thought, an allusion to the cutting open the sacrifices, and laying the parts of them aright, and in a decent manner: to which may be added, that since ministers of the Gospel are stewards, and who, when wise and faithful, give to everyone of the household their portion of meat in due season; the metaphor may be taken from such, and from masters and governors of families, who cut up the food, and distribute it to each, according to their age and appetite; and so the ministers of the Gospel are to distribute the spiritual food of the word to babes in Christ, and to grown Christians, according to their capacities, and suitable to their cases and circumstances, dividing to everyone what is proper for him: in short, one that divides the word of truth rightly, is, as the Vulgate Latin version renders it, one that "rightly handles"; or, as the Syriac version, that "rightly preaches the word of truth"; who gives the true sense of Scripture, does not pervert and wrest it, and take from it, or add to it; who points out the truth in it, and shows unto men the way of salvation, and plainly and faithfully preaches the Gospel contained in it, without keeping back anything that is profitable, but declares the whole counsel of God. This same Greek word is used by the Septuagint in Pro 3:6 where it answers to the Hebrew word which signifies to direct the way, and make it plain; and may here design a plain and open interpretation of the word of God: and to answer these several characters in the text should be the studious concern of every Gospel minister; and study is necessary thereunto; it requires great care that a man take heed to himself, and to his doctrine; and great industry, diligence, and application, and much reading, meditation, and prayer. (e) Vid. Fuller Miscell. Saora, l. 3. c. 16. (f) Halichot Olim, port. 4. c. 3. p. 192.

Verse 16

But shun profane and vain babblings,.... The ministry of false teachers is mere babbling; a voice, and nothing else, as the man said of his nightingale; a sound of words, but no solid matter in them; great swelling words of vanity, like large bubbles of water, look big, and make a great noise, but have nothing in them; contain nothing but vain, empty, idle, and trifling stuff; what is unprofitable and unedifying, yea, what is profane, contrary to the nature and perfections of God, and not agreeable to the doctrine which is according to godliness; and being palmed upon the Holy Scriptures, is a profanation of them. And all such wicked and empty prate, and babbling, is to be shunned, avoided, and discouraged, refused, and rejected; and, as much as can be, a stop should be put to it, both by ministers and hearers of the word. For they will increase unto more ungodliness meaning either that such babblings, if used and encouraged, will grow more and more profane and wicked; or the persons that use them, the unruly and vain talkers, will grow more daring, bold; and impudent, will wax worse and worse, and from one error will proceed to another, for such seldom stop; and having abused one passage of Scripture, will go on to attack another, and will not cease, till they have wrested the whole Scripture to their own destruction, and that of others.

Verse 17

And their word will eat as doth a cancer,.... Or "gangrene", which gnaws and feeds upon the flesh, inflames and mortifies as it goes, and spreads swiftly, and endangers the whole body; and is therefore to be speedily taken notice of, and stopped. It is better rendered "gangrene", as in the marginal reading, than "cancer". "The word "gangrene" is Greek (g), and is derived by some authors from the Paphlagonian "gangra", a goat; it being the character of a goat to browse the grass all around without shifting. It is more correct, perhaps, to derive it from the Greek word "manduco", "consumo", I eat, I consume. The "gangrene" is a disease in the flesh of the part which it corrupts, consumes, and turns black, spreading and seizing itself of the adjoining parts, and is rarely cured without amputation. By the microscope, a gangrene has been discovered to contain an infinite number of little worms engendered in the morbid flesh; and which continually producing new broods, they swarm, and overrun the adjacent parts: if the gangrene proceed to an utter sphacelation (or mortification), and be seated in any of the limbs, or extreme parts, recourse must be had to the operation of amputation'' And so the errors and heresies of false teachers worm and spread, and feed upon the souls of men, and eat up the vitals of religion, or what seemed to be such, and even destroy the very form of godliness; and bring destruction and death, wherever they come; and when they get into Christian churches, threaten the ruin of them; and therefore are to be opposed in time, and those infected with them to be cut off. Of whom is Hymenaeus and Philetus; these were some of the principal among the false teachers, the chief authors and spreaders of error and heresy: the former of these is mentioned before in Ti1 1:20 along with Alexander, as guilty of blasphemy, and as delivered up to Satan for it. Philetus is a Greek name as well as the other, though it is sometimes found in Roman inscriptions (h): it is very likely that these were both in Asia, and probably in Ephesus, or near to it, since the apostle mentions them by name to Timothy, that he might beware of them. (g) See Chambers's Cyclopedia in the word "Gangrene". (h) Vid. Kirchman. de Funer. Roman. l. 3. c. 10. p. 390.

Verse 18

Who concerning the truth have erred,.... That is, the two persons just mentioned; they fell from the truth, wandered and departed from it; they did not keep to the Scriptures of truth, but deviated from them; they missed that mark, and went astray into gross errors and mistakes; rejected the Gospel, the word of truth, in general, and particularly in saying, that the resurrection is past already; and no other is to be expected; or that there was no future resurrection of the dead: their error was, as some think, that there is no other resurrection than that of parents in their children, who, though they die, live in their posterity; or than the resurrection of Christ, and of the saints, that rose at the same time; or rather, that there is no other resurrection than the spiritual one, or regeneration, which is a quickening of dead sinners, or the resurrection of them from the death of sin, to a life of grace; which seems to be the truest account of their principle, seeing this is what has been received and propagated by others since; though some have thought that they gave into the Palingenesia of the Pythagoreans, who supposed that when men die, their souls go into other bodies; and that these men imagined, that this is all the resurrection that will be: and others have been of opinion, that their notion was, that whereas the deliverance of the Jews out of the Babylonish captivity is signified by a resurrection of them, in Eze 37:1 that this is the resurrection they meant was past, and no other to be looked for; but that which has been fixed upon seems to be the truest account: and overthrow the faith of some; the Ethiopic version reads, "of many"; that is, of nominal professors of religion; not of true believers, for true faith cannot be overthrown. Hence it follows,

Verse 19

Nevertheless, the foundation of God standeth sure,.... That faith, which is the faith of God's elect, is of the operation of God, and is the gift of his grace, and of which Christ is the author and finisher, is firm and immovable as a foundation; it is solid and substantial; it is the substance of things hoped for; and it is permanent and abiding; it stands sure, being supported by the power of God, and prevalent mediation of Jesus Christ; and so cannot be overthrown by false teachers, when an historical faith, or the faith of temporary believers may: or the doctrine of the resurrection of the dead is here meant, which was said to be past by the above false teachers; which is a fundamental doctrine of the Gospel, without which the preaching of it is vain, and faith is vain; and which is a doctrine of God, of pure revelation; and this will be effected by his power: this stands sure upon the testimony of the patriarchs, prophets, and of Christ, and his apostles; upon the sure word and writings both of the Old and New Testament; and will stand its ground against all opposition, and will have its certain effect; for the Lord Jesus knows who are his distinctly and perfectly; nor will he lose them, nor anything that belongs to them; not their bodies, any more than their souls, nor any dust of theirs, but will raise it up at the last day. Or else the doctrine of eternal election may be here designed; which is the foundation of all spiritual blessings, of faith and of holiness, of joy and comfort here, and happiness hereafter, and even of complete and everlasting salvation; and is of God's laying, and is owing to his sovereign pleasure and free rich grace; and stands sure, not on the foot of works, but upon the unchangeable and unfrustrable will of God; and this secures from a final and total deception by false teachers: and also into the account may be taken the persons of God's elect themselves; who are of God's founding, and are as immovable as the firmest foundation whatever, even as rocks and mountains, and stand sure upon the rock of ages, Christ Jesus, and shall never perish; nor can they be deceived by false Christs and false prophets, but will remain safe and sound, when the faith of ever so many is subverted by them. Having this seal, the Lord knoweth them that are his: faith is sealed and insured to God's elect, by his foreknowledge and predestination of them; so that they certainly have it, and shall never lose it: and their election is according to God's foreknowledge of them; which designs not a foresight of their faith, holiness, and good works, as the motives of his choosing them; nor a bare prescience of their persons; but such a foreknowledge as includes special love to them, which is distinguishing, unchangeable, and everlasting; and this being a seal affixed to all the elect, shows the distinguishing grace of God in their election, the secrecy of it, and its firmness and irrevocableness, and also the safety of the chosen ones; things being sealed, to distinguish one thing from another, and to keep things secret, or to render them firm and authentic. So, among the Jews, seals were used in buying and selling, that it might be known what was bought, and to confirm the purchase (i). The inference from this comfortable doctrine is, and let everyone that nameth the name of Christ; "or of the Lord", as the Alexandrian copy, and others, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions read; that is, whoever either are called by the name of Christ, or Christians, or whoever call upon his name: let them depart from iniquity; both from doctrinal iniquity, the errors and heresies of the above false teachers, which increased to ungodliness, and ate as a gangrene, and were the subversion of the faith of some; and from all practical iniquity, which those men, and their followers, especially the Gnostics, were guilty of; and, generally speaking, when men make shipwreck of faith, they put away a good conscience: and the apostle may also mean, that all such should depart from iniquitous men, from men whether of bad principles or practices, or both, and have no fellowship with them, it being unworthy of the name by which they were called. Some reference seems to be had to Num 16:5 and so the false teachers, and their followers, may be compared to Korah, and his company, and the elect of God to Moses, and the Lord's people, who were bid to depart from the tents of those wicked men; and who stood firm, sure, and safe, when the earth opened, and swallowed up the others. (i) Maimon. Hilchot Mechira, c. 7. sect. 6, 7, 8.

Verse 20

But in a great house,.... This simile the apostle makes use of, to show that it need not seem strange, nor should it be distressing to anyone's mind, to hear that men of such wicked principles and practices should be in the church of God, who are before mentioned; since in every great house or palace, the house of a nobleman, or palace of a king, there is a variety of vessels of different matter, and for different uses, and some are mean, despicable, and dishonourable; and so it is in the church of God: for by this great house, in the application of the simile, is not meant the world, as some think; for though that is a house built by God, who built all things; and is a very large one, and full of inhabitants, comparable to vessels; and there are in it both good and bad, as always have been; yet it is no startling thing to any man, that there should be bad men in it; rather the wonder is, that there should be any good; but by this house is meant the church of the living God, the pillar and ground of truth, Ti1 3:15; see Gill on Ti1 3:15. There are not only vessels of gold and of silver; persons who are members of the visible church, who are comparable to gold and silver, for their worth and value, and preciousness in the sight of Christ, who accounts them his jewels, and peculiar treasure; and for their excellency and usefulness in the church, by reason of those differing gifts bestowed upon them; and for their lustre and purity, both of doctrine and of life; and for their solidity and duration: but also of wood, and of earth: there are others in a visible church state, who are like to dry wood, destitute of the grace of God, and are fit matter for Satan to work upon, and by them raise and increase the flames of contention and division, and will be fit fuel for everlasting burnings; and there are others who are sensual, and carnal, and worldly, who mind earth, and earthly things, and have no spirituality, nor spiritual mindedness in them: and some to honour; who are designed for honourable service, and behave honourably, and are worthy of honour in the church; are honourable officers, or members in it; and are to the honour of Christ, and the Gospel; and shall at last enjoy honour, glory, immortality, and eternal life. And some to dishonour; who are to the disreputation of the church, the dishonour of religion, and scandal of the Gospel; by them God is dishonoured, his ways evil spoken of, his doctrines blasphemed, and his name reproached; and who are themselves dishonourable among men now, and will be covered with shame and everlasting contempt hereafter.

Verse 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.

Verse 22

Flee also youthful lusts,.... Meaning not lusts of uncleanness, lasciviousness, and filthiness; nor any of those follies and vanities which the youthful age usually lusts and desires after, to which Timothy was not inclined; but such lusts as are apt to prevail with young ministers of the Gospel, such as vain glory, popular applause, seeking to have the pre-eminence, contentions with, and contempt of others, and the like. But follow righteousness; the righteousness of Christ; or doing that which is just between man and man, and as one man would choose another should do to him; or rather integrity and faithfulness, in the ministry of the word, without seeking honour from men: faith; both as a doctrine and grace; or veracity and truth in preaching the Gospel, striving for that, and not through ambition, and for the pre-eminence: charity; or love, to God and Christ, and to his people; without which all gifts and works are of no avail; and which will engage a man to bear much, and to hope and believe all things: peace with them that call on the Lord out of a pure heart; peace is to be pursued and followed after with all men, as much as possible, but especially with the saints, the true worshippers of God; who draw nigh to him with true hearts, and call upon him in the sincerity of their souls: great care should be taken that peace be maintained with them; for they have great interest at the throne of grace; and God is nigh unto them, and hears their prayers. The Alexandrian copy reads, "with all that love the Lord".

Verse 23

But foolish and unlearned questions avoid,.... Such as have no solid wisdom in them, and are foreign from the Gospel, the wisdom of God in a mystery, and are not useful and unedifying; such ought to be avoided, publicly and privately; they should not be started in the public ministry, nor attended to in private conversation; as being unworthy of the notice of a minister of the Gospel wise and learned, and useless to the church, and to his hearers. Knowing that they do gender strife; about words, and contentions, which break the peace of churches, and hinder the profit of souls, and the progress of the Gospel.

Verse 24

And the servant of the Lord must not strive,.... By "the servant of the Lord" is not meant any believer in common, but a minister of the word, as Timothy was; such an one ought not to strive about words to no profit, about mere words, and in a litigious, quarrelsome manner, and for mastery and not truth; though he may, and ought to strive for the faith of the Gospel; this is praiseworthy in him: but be gentle unto all men; not only to troubled minds, and wounded consciences, by supplying them with the precious promises and truths of the Gospel; and to backsliders, by restoring them in a spirit of meekness; but even to those who contradict the truth, and themselves, by mild and kind instructions. Apt to teach, showing a willingness to instruct the ignorant and obstinate, and making use of abilities given for that purpose, notwithstanding all discouragements; for it follows, patient, or "bearing evil"; not only the infirmities of weak brethren in the church, and the reproaches and persecutions of profane men in the world; but also the contradictions and oppositions of the adversaries of truth, so as not to be irritated and provoked, or to be discouraged, and desist from the defence of the Gospel.

Verse 25

In meekness instructing those that oppose themselves,.... To the truth; resist it and deny it; or contradict some other tenets and principles of theirs, or the Scriptures, which they themselves allowed to be the word of God, and the rule of faith and practice, and so are self-convinced and self-condemned. These are to be instructed, being ignorant, and in a tender and gentle manner, though very perverse and obstinate. If God peradventure will give them repentance to the acknowledging of the truth: repentance here designs a repentance of errors in principle, a change of mind upon conviction, and such as issues in a free and ingenuous confession, and acknowledgment of the truth before opposed; and such a repentance is the gift of God: it is he that opens the eyes of the understanding, and works conviction in the mind, and leads into all truth, as it is in Jesus; and induces men to repent of their errors, confess their mistakes, and own the truth; even as repentance of evil practices is not owing to the power of men, nor to the bare influence of means, but to the efficacious grace of God, it being a grant from him. And though this is not certain, that God will give repentance to such contradictors and blasphemers of his Gospel; yet as it is his will, that all his chosen ones should come to repentance, and that some of all sorts should be saved, and come to the knowledge of the truth; and seeing these things have been brought about under and by the ministry of the word, it is an encouragement to the ministers of the Gospel to continue their instructions in the manner here directed.

Verse 26

And that they may recover themselves,.... Or "awake", and come to themselves, and appear to be sober, and in their right mind: the metaphor is taken from drunken men, who are overcharged, and are not in their senses, and being stupified fall asleep; and like these are persons intoxicated with errors and heresies, who when their minds are enlightened, and they are convinced of their evil tenets, repent of them, come to themselves, and acknowledge the truth, and so escape out of the snare of the devil; for as carnal lusts and pleasures are the snares and nets, in which Satan, who may be compared to a fowler, catches some; so errors and heresies are those with which he ensnares others: "who are taken captive", or "alive", by him at his will; such are taken in his nets and snares, as creatures are taken alive, by fowlers, and huntsmen; and they are held fast, and become his captives, and his slaves, and do his will, being led by him to whatsoever he pleases; he works powerfully in them, and they readily comply with him, and obey his lusts. Though some understand this, not of the will of the devil, but of the will of God; and that the sense is, that such persons are held captive by Satan, as long as it is the pleasure of God, and no longer; when the prey is taken from the mighty, and the lawful captive is delivered; and so it is an encouragement to the ministers of the word to go on in instructing, hoping this may be the case. Others connect this phrase, "to his will" or "according to his will", as they differently render it, with the word, "recover": and then the meaning is, that such, repenting of their errors, might escape out of the snare of Satan, in which they were taken alive; that so they might do the will of God, by professing and holding fast his truths; or that their repentance, recovery, and escape out of Satan's snare and captivity, are according to the will of God, and his sovereign good pleasure. Next: 2 Timothy Chapter 3

Verse 1

Here Paul encourages Timothy to constancy and perseverance in his work: Be strong in the grace that is in Christ Jesus, Ti2 2:1. Observe, Those who have work to do for God must stir up themselves to do it, and strengthen themselves for it. Being strong in the grace that is in Christ Jesus may be understood in opposition to the weakness of grace. Where there is the truth of grace there must be a labouring after the strength of grace. As our trials increase, we have need to grow stronger and stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger. Or it may be understood in opposition to our being strong in our own strength: "Be strong, not confiding in thy own sufficiency, but in the grace that is in Jesus Christ." Compare Eph 6:10, Be strong in the Lord, and in the power of his might. When Peter promised rather to die for Christ than to deny him he was strong in his own strength; had he been strong in the grace that is in Christ Jesus, he would have kept his standing better. Observe, 1. There is grace in Christ Jesus; for the law was given by Moses, but grace and truth came by Jesus Christ, Joh 1:17. There is grace enough in him for all of us. 2. We must be strong in this grace; not in ourselves, in our own strength, or in the grace we have already received, but in the grace that is in him, and that is the way to be strong in grace. 3. As a father exhorts his son, so does Paul exhort Timothy, with great tenderness and affection: Thou, therefore, my son, be strong, etc. Observe, I. Timothy must count upon sufferings, even unto blood, and therefore he must train up others to succeed him in the ministry of the gospel, Ti2 2:2. He must instruct others, and train them up for the ministry, and so commit to them the things which he had heard; and he must also ordain them to the ministry, lodge the gospel as a trust in their hands, and so commit to them the things which he had heard. Two things he must have an eye to in ordaining ministers: - Their fidelity or integrity ("Commit them to faithful men, who will sincerely aim at the glory of God, the honour of Christ, the welfare of souls, and the advancement of the kingdom of the Redeemer among men"), and also their ministerial ability. They must not only be knowing themselves, but be able to teach others also, and be apt to teach. Here we have, 1. The things Timothy was to commit to others - what he had heard of the apostle among many witnesses; he must not deliver any thing besides, and what Paul delivered to him and others he had received of the Lord Jesus Christ. 2. He was to commit them as a trust, as a sacred deposit, which they were to keep, and to transmit pure and uncorrupt unto others. 3. Those to whom he was to commit these things must be faithful, that is, trusty men, and who were skilful to teach others. 4. Though men were both faithful and able to teach others, yet these things must be committed to them by Timothy, a minister, a man in office; for none must intrude themselves into the ministry, but must have these things committed to them by those already in that office. II. He must endure hardness (Ti2 2:3): Thou therefore, etc. 1. All Christians, but especially ministers, are soldiers of Jesus Christ; they fight under his banner, in his cause, and against his enemies, for he is the captain of our salvation, Heb 2:10. 2. The soldiers of Jesus Christ must approve themselves good soldiers, faithful to their captain, resolute in his cause, and must not give over fighting till they are made more than conquerors, through him that loved them, Rom 8:37. 3. Those who would approve themselves good soldiers of Jesus Christ must endure hardness; that is, we must expect it and count upon it in this world, must endure and accustom ourselves to it, and bear it patiently when it comes, and not be moved by it from our integrity. III. He must not entangle himself in the affairs of this world, Ti2 2:4. A soldier, when he has enlisted, leaves his calling, and all the business of it, that he may attend his captain's orders. If we have given up ourselves to be Christ's soldiers, we must sit loose to this world; and though there is no remedy, but we must employ ourselves in the affairs of this life while we are here (we have something to do here), we must not entangle ourselves with those affairs, so as by them to be diverted and drawn aside from our duty to God and the great concerns of our Christianity. Those who will war the good warfare must sit loose to this world. That we may please him who hath chosen us to be soldiers. Observe, 1. The great care of a soldier should be to please his general; so the great care of a Christian should be to please Christ, to approve ourselves to him. The way to please him who hath chosen us to be soldiers is not to entangle ourselves with the affairs of this life, but to be free from such entanglements as would hinder us in our holy warfare. IV. He must see to it that in carrying on the spiritual warfare he went by rule, that he observed the laws of war (Ti2 2:5): If a man strive for masteries, yet is he not crowned, except he strive lawfully. We are striving for mastery, to get the mastery of our lusts and corruptions, to excel in that which is good, but we cannot expect the prize unless we observe the laws. In doing that which is good we must take care that we do it in a right manner, that our good may not be evil spoken of. Observe here, 1. A Christian is to strive for masteries; he must aim at mastering his own lusts and corruptions. 2. Yet he must strive according to the laws given to him; he must strive lawfully. 3. Those who do so shall be crowned at last, after a complete victory is obtained. V. He must be willing to wait for a recompence (Ti2 2:6): The husbandman that laboureth must be first partaker of the fruits. Or, as it should be read, The husbandman labouring first must partake of the fruits, as appears by comparing it with Jam 5:7. If we would be partakers of the fruits, we must labour; if we would gain the prize, we must run the race. And, further, we must first labour as the husbandman does, with diligence and patience, before we are partakers of the fruit; we must do the will of God, before we receive the promises, for which reason we have need of patience, Heb 10:36. The apostle further commends what he had said to the attention of Timothy, and expresses his desire and hope respecting him: Consider what I say, and the Lord give thee understanding in all things, Ti2 2:7. Here, 1. Paul exhorts Timothy to consider those thing about which he admonished him. Timothy must be reminded to use his considering faculties about the things of God. Consideration is as necessary to a good conversation as to a sound conversion. 2. He prays for him: The Lord give thee understanding in all things. Observe, It is God who gives understanding. The most intelligent man needs more and more of this gift. If he who gave the revelation in the word does not give the understanding in the heart, we are nothing. Together with our prayers for others, that the Lord would give them understanding in all things, we must exhort and stir them up to consider what we say, for consideration is the way to understand, remember, and practise, what we hear or read.

Verse 8

I. To encourage Timothy in suffering, the apostle puts him in mind of the resurrection of Christ (Ti2 2:8): Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel. This is the great proof of his divine mission, and therefore a great confirmation of the truth of the Christian religion; and the consideration of it should make us faithful to our Christian profession, and should particularly encourage us in suffering for it. Let suffering saints remember this. Observe, 1. We are to look to Jesus, the author and finisher of our faith, who, for the joy that was set before him, endured the cross, despised the shame, and has now sat down at the right hand of the throne of God, Heb 12:2. 2. The incarnation and resurrection of Jesus Christ, heartily believed and rightly considered, will support a Christian under all sufferings in the present life. II. Another thing to encourage him in suffering was that he had Paul for an example. Observe, 1. How the apostle suffered (Ti2 2:9): Wherein I suffer as an evil-doer; and let not Timothy the son expect any better treatment than Paul the father. Paul was a man who did good, and yet suffered as an evil-doer: we must not think it strange if those who do well fare ill in this world, and if the best of men meet with the worst of treatment; but this was his comfort that the word of God was not bound. Persecuting powers may silence ministers and restrain them, but they cannot hinder the operation of the word of God upon men's hearts and consciences; that cannot be bound by any human force. This might encourage Timothy not to be afraid of bonds for the testimony of Jesus; for the word of Christ, which ought to be dearer to him than liberty, or life itself, should in the issue suffer nothing by those bonds. Here we see, (1.) The good apostle's treatment in the world: I suffer trouble; to this he was called and appointed. (2.) The pretence and colour under which he suffered: I suffer as an evil-doer; so the Jews said to Pilate concerning Christ, If he were not a malefactor, we would not have delivered him up to thee, Joh 18:30. (3.) The real and true cause of his suffering trouble as an evil-doer: Wherein; that is, in or for the sake of the gospel. The apostle suffered trouble unto bonds, and afterwards he resisted unto blood, striving against sin, Heb 12:4. Though the preachers of the word are often bound, yet the word is never bound. 2. Why he suffered cheerfully: I endure all things for the elects' sake, Ti2 2:10. Observe, (1.) Good ministers may and should encourage themselves in the hardest services and the hardest sufferings, with this, that God will certainly bring good to his church, and benefit to his elect, out of them. - That they may obtain the salvation which is in Christ Jesus. Next to the salvation of our own souls we should be willing to do and suffer any thing to promote the salvation of the souls of others. (2.) The elect are designed to obtain salvation: God hath not appointed us to wrath, but to obtain salvation, Th1 5:9. (3.) This salvation is in Christ Jesus, in him as the fountain, the purchaser, and the giver of it; and it is accompanied with eternal glory: there is no salvation in Christ Jesus without it. (4.) The sufferings of our apostle were for the elects' sake, for their confirmation and encouragement. III. Another thing with which he encourages Timothy is the prospect of a future state. 1. Those who faithfully adhere to Christ and to his truths and ways, whatever it cost them, will certainly have the advantage of it in another world: If we be dead with him, we shall live with him, Ti2 2:11. If we be dead with him, we shall live with him, Ti2 2:11. If, in conformity to Christ, we be dead to this world, its pleasures, profits, and honours, we shall go to live with him in a better world, to be for ever with him. Nay, though we be called out to suffer for him, we shall not lose by that. Those who suffer for Christ on earth shall reign with Christ in heaven, Ti2 2:12. Those who suffered with David in his humiliation were preferred with him in his exaltation: so it will be with those who suffer with the Son of David. 2. It is at our peril if we prove unfaithful to him: If we deny him, he also will deny us. If we deny him before man, he will deny us before his Father, Mat 10:33. And that man must needs be for ever miserable whom Christ disowns at last. This will certainly be the issue, whether we believe it or no (Ti2 2:13): If we believe not, yet he abideth faithful; he cannot deny himself. He is faithful to his threatenings, faithful to his promises; neither one nor the other shall fall to the ground, no, not the least, jot nor tittle of them. If we be faithful to Christ, he will certainly be faithful to us. If we be false to him, he will be faithful to his threatenings: he cannot deny himself, cannot recede from any word that he hath spoken, for he is yea, and amen, the faithful witness. Observe, (1.) Our being dead with Christ precedes our living with him, and is connected with it: the one is in order to the other; so our suffering for him is the way to reign with him. You that have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel Mat 19:28. (2.) This is a faithful saying, and may be depended on and ought to be believed. But, (3.) If we deny him, out of fear, or shame, or for the sake of some temporal advantage, he will deny and disown us, and will not deny himself, but will continue faithful to his word when he threatens as well as when he promises.

Verse 14

Having thus encouraged Timothy to suffer, he comes in the next place to direct him in his work. I. He must make it his business to edify those who were under his charge, to put them in remembrance of those things which they did already know; for this is the work of ministers; not to tell people that which they never knew before, but to put them in mind of that which they do know, charging them that they strive not about words. Observe, Those that are disposed to strive commonly strive about matters of very small moment. Strifes of words are very destructive to the things of God. That they strive not about words to no profit. If people did but consider of what little use most of the controversies in religion are, they would not be so zealous in their strifes of words, to the subverting of the hearers, to the drawing of them away from the great things of God, and occasioning unchristian heats and animosities, by which truth is often in danger of being lost. Observe, People are very prone to strive about words, and such strifes never answer any other ends than to shake some and subvert others; they are not only useless, but they are very hurtful, and therefore ministers are to charge the people that they do not strive about words, and they are most likely to be regarded when they charge them before the Lord, that is, in his name and from his word; when they produce their warrant for what they say. - Study to show thyself approved unto God, Ti2 2:15. Observe, The care of ministers must be to approve themselves unto God, to be accepted of him, and to show that they are so approved unto God. In order thereunto, there must be constant care and industry: Study to show thyself such a one, a workman that needs not be ashamed. Ministers must be workmen; they have work to do, and they must take pains in it. Workmen that are unskilful, or unfaithful, or lazy, have need to be ashamed; but those who mind their business, and keep to their work, are workmen that need not be ashamed. And what is their work? It is rightly to divide the word of truth. Not to invent a new gospel, but rightly to divide the gospel that is committed to their trust. To speak terror to those to whom terror belongs, comfort to whom comfort; to give every one his portion in due season, Mat 24:45. Observe here, 1. The word which ministers preach is the word of truth, for the author of it is the God of truth. 2. It requires great wisdom, study, and care, to divide this word of truth rightly; Timothy must study in order to do this well. II. He must take heed of that which would be a hindrance to him in his work, Ti2 2:16. He must take heed of error: Shun profane and vain babblings. The heretics, who boasted of their notions and their arguments, thought their performances such as might recommend them; but the apostle calls them profane and vain babblings: when once men become fond of those they will increase unto more ungodliness. The way of error is down-hill; one absurdity being granted or contended for, a thousand follow: Their word will eat as doth a canker, or gangrene; when errors or heresies come into the church, the infecting of one often proves the infecting of many, or the infecting of the same person with one error often proves the infecting of him with many errors. Upon this occasion the apostle mentions some who had lately advanced erroneous doctrines: Hymeneus and Philetus. He names these corrupt teachers, by which he sets a brand upon them, to their perpetual infamy, and warns all people against hearkening to them. They have erred concerning the truth, or concerning one of the fundamental articles of the Christian religion, which is truth. The resurrection of the dead is one of the great doctrines of Christ. Now see the subtlety of the serpent and the serpent's seed. They did not deny the resurrection (for that had been boldly and avowedly to confront the word of Christ), but they put a corrupt interpretation upon that true doctrine, saying that the resurrection was past already, that what Christ spoke concerning the resurrection was to be understood mystically and by way of allegory, that it must be meant of a spiritual resurrection only. It is true, there is a spiritual resurrection, but to infer thence that there will not be a true and real resurrection of the body at the last day is to dash one truth of Christ in pieces against another. By this they overthrew the faith of some, took them off from the belief of the resurrection of the dead; and if there be no resurrection of the dead, nor future state, no recompence of our services and sufferings in another world, we are of men the most miserable, Co1 15:19. Whatever takes away the doctrine of a future state overthrows the faith of Christians. The apostle had largely disproved this error (1 Cor. 15), and therefore does not here enter into the arguments against it. Observe, 1. The babblings Timothy was to shun were profane and vain; they were empty shadows, and led to profaneness: For they will increase unto more ungodliness. 2. Error is very productive, and on that account the more dangerous: it will eat like a gangrene. 3. When men err concerning the truth, they always endeavour to have some plausible pretence for it. Hymeneus and Philetus did not deny a resurrection, but pretended it was already past. 4. Error, especially that which affects the foundation, will overthrow the faith of some.

Verse 19

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 (Ti2 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 (Ti2 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.

Verse 22

I. Paul here exhorts Timothy to beware of youthful lusts, Ti2 2:22. Though he was a holy good man, very much mortified to the world, yet Paul thought it necessary to caution him against youthful lusts: "Flee them, take all possible care and pains to keep thyself pure from them." The lusts of the flesh are youthful lusts, which young people must carefully watch against, and the best must not be secure. He prescribes an excellent remedy against youthful lusts: Follow righteousness, faith, charity peace, etc. Observe, 1. Youthful lusts are very dangerous, for which reason even hopeful young people should be warned of them, for they war against the soul, Pe1 2:11. 2. The exciting of our graces will be the extinguishing of our corruptions; the more we follow that which is good the faster and the further we shall flee from that which is evil. Righteousness, and faith, and love, will be excellent antidotes against youthful lusts. Holy love will cure impure lust. - Follow peace with those that call on the Lord. The keeping up of the communion of saints will take us off from all fellowship with unfruitful works of darkness. See the character of Christians: they are such as call on the Lord Jesus Christ, out of a pure heart. Observe, Christ is to be prayed to. It is the character of all Christians that they call upon him; but our prayers to God and Christ are not acceptable nor successful except they come out of a pure heart. II. He cautions him against contention, and, to prevent this (Ti2 2:23), cautions him against foolish and unlearned questions, that tend to no benefit, strifes of words. Those who advanced them, and doted upon them, thought themselves wise and learned; but Paul calls them foolish and unlearned. The mischief of these is that they gender strifes, that they breed debates and quarrels among Christians and ministers. It is very remarkable how often, and with what seriousness, the apostle cautions Timothy against disputes in religion, which surely was not without some such design as this, to show that religion consists more in believing and practising what God requires than in subtle disputes. - The servant of the Lord must not strive, Ti2 2:24. Nothing worse becomes the servant of the Lord Jesus, who himself did not strive nor cry (Mat 12:19), but was a pattern of meekness, and mildness, and gentleness to all, than strife and contention. The servant of the Lord must be gentle to all men, and thereby show that he is himself subject to the commanding power of that holy religion which he is employed in preaching and propagating. - Apt to teach. Those are unapt to teach who are apt to strive, and are fierce and froward. Ministers must be patient, bearing with evil, and in meekness instructing (Ti2 2:25) not only those who subject themselves, but those who oppose themselves. Observe, 1. Those who oppose themselves to the truth are to be instructed; for instruction is the scripture-method of dealing with the erroneous, which is more likely to convince them of their errors than fire and faggot: he does not bid us kill their bodies, under pretence of saving their souls. 2. Such as oppose themselves are to be instructed in meekness, for our Lord is meek and lowly (Mat 11:29), and this agrees well with the character of the servant of the Lord (Ti2 2:24): He must not strive, but be gentle to all men, apt to teach, patient. This is the way to convey truth in its light and power, and to overcome evil with good, Rom 12:21. 3. That which ministers must have in their eyes, in instructing those who oppose themselves, must be their recovery: If God, peradventure, will give them repentance to the acknowledging of the truth. Observe, (1.) Repentance is God's gift. (2.) It is a gift with a peradventure in the case of those who oppose themselves; and therefore, though we are not to despair of the grace of God, yet we must take heed of presuming upon it. To the acknowledging of the truth. (3.) The same God who gives us the discovery of the truth does by his grace bring us to the acknowledging of it, otherwise our hearts would continue in rebellion against it, for we are to confess with our mouths as well as to believe with our hearts, Rom 10:9, Rom 10:10. And thus sinners recover themselves out of the snare of the devil; see here, [1.] The misery of sinners: they are in the snare of the devil, and are led captive by him at his will, Ti2 2:26. They are slaves to the worst of task-masters; he is the spirit that now worketh in the children of disobedience, Eph 2:2. They are taken in a snare, and in the worst snare, because it is the devil's; they are as fishes that are taken in n evil net, and as the birds that are caught in the snare. Further, They are under Ham's curse (a servant of servants shall he be, Gen 9:25), they are slaves to him who is but a slave and vassal. [2.] The happiness of those who repent: they recover themselves out of this snare, as a bird out of the snare of the fowler; the snare is broken and they have escaped; and the greater the danger the greater the deliverance. When sinners repent, those who before were led captive by the devil at his will come to be led into the glorious liberty of the children of God, and have their wills melted into the will of the Lord Jesus. The good Lord recover us all out of the snare.

Verse 1

2:1-13 Timothy is again told to be strong and to endure suffering along with Paul (2:1-7; see 1:8). Timothy’s obedience should be motivated by reflecting on the Good News and on Paul’s example (2:8-13).

2:1 Timothy, my dear son (literally Therefore you, my child): In the Greek, therefore links this phrase back to 1:15-18 and the emphatic you is in contrast to those examples.

Verse 2

2:2 The many reliable witnesses would confirm the validity and veracity of Paul’s teaching (see also 3:10-11). • teach these truths (literally entrust these things): This verb is a cognate of deposit (see study notes on 1:12, 14). Timothy’s own guarding of the deposit includes entrusting it to faithful people.

Verse 4

2:4-7 In rapid-fire sequence, Paul quotes maxims about single-minded struggling and laboring.

Verse 8

2:8-13 Paul’s suffering (1:12) reflects the suffering of Jesus Christ and points to the cross and resurrection as the inner meaning of that Good News (see 1:8). Paul’s suffering, like Christ’s, was instrumental in bringing salvation to others. Christ gives his approval to those who suffer and endure with him.

2:8 Jesus Christ, a descendant of King David, was raised from the dead: Cp. Rom 1:3-4. Suffering with Christ should be viewed from the perspective of the resurrection to come.

Verse 9

2:9 like a criminal: Paul was identifying with Jesus’ death (2:11; Phil 3:10-11). • the word of God cannot be chained: Both Paul and the Good News would be victorious through the power of Christ’s resurrection (see 2 Tim 4:17-18; see also 2 Cor 12:8-10; Phil 1:12-14).

Verse 11

2:11 a trustworthy saying: See study notes on 1 Tim 1:15; 2:5-6.

Verse 13

2:13 he remains faithful: This could mean that (1) he allows those who have stumbled an opportunity for repentance; (2) he faithfully judges unbelievers in accord with his unchanging will; (3) he himself is an example of faithfulness for his people to follow; and/or (4) he will faithfully accomplish his purposes in history, to save those who trust in him through the Good News (1:12; 2:19). See also Rom 3:3-4; 1 Cor 10:13; 1 Jn 1:9.

Verse 14

2:14-26 Timothy must insist on the teaching of 2:8-13 and steer clear of the teaching and conduct of the false teachers. The heresy was probably the same as in 1 Tim 6:20-21.

Verse 15

2:15 who correctly explains (literally who guides along a straight path): The NLT relates this verse to right interpretation of the word of truth. Another possibility is that Timothy should keep to his purpose in teaching the word (see 1 Tim 1:4) and not turn aside by engaging in the false teachers’ controversies (2 Tim 2:16).

Verse 17

2:17 Hymenaeus was earlier teamed with Alexander (1 Tim 1:20); both of them were still wreaking havoc (2 Tim 4:14-15). • Philetus was Hymenaeus’s new accomplice.

Verse 18

2:18 claiming that the resurrection of the dead has already occurred: Cp. 2 Thes 2:2. These false teachers might have twisted Paul’s own teaching on the resurrection of the dead (Rom 6:5; Gal 2:20; Eph 1:3; 2:6; 5:14; Col 2:12; 3:1-4) by teaching that they already fully participated in the heavenly life, and perhaps that physical resurrection would not occur. They could have concluded from this that one’s conduct in the body (i.e., morality) was irrelevant, since their mortal bodies could have no impact on their eternal spirits. Or, they could have gone the other way, toward world-denying asceticism (1 Tim 4:3; see Col 2:8, 16-23), with the idea that enjoyment of material things is inappropriate for resurrected, spiritual persons. These teachers might have understood from Jesus’ teachings (see Matt 19:10-12; 22:30) that marriage should be prohibited (1 Tim 4:3). Their teachings on the Old Testament law (1 Tim 1:7-11) might have led to the promotion of certain taboos. Their teachings might have involved an overly aggressive promotion of equality (see 2 Tim 3:6; cp. Gal 3:28; 1 Tim 2:11-15) in the belief that the age to come was already here. Their teaching might have focused exclusively on resurrection power, which would contradict Paul’s message of suffering and the cross (see 2 Tim 1:8, 12; 2:8-13; cp. 1 Cor 4:8-13; 2 Cor 12:8-10). Whatever its exact form, Paul describes their teaching as “worthless, foolish talk” (2 Tim 2:16).

Verse 19

2:19 Paul assures Timothy that the false teaching will not win (see 3:9), and he reinforces the call to purity. • foundation stone: This metaphor emphasizes immunity to destruction (Isa 28:16) and might reflect a temple (see also 1 Tim 3:15; 1 Cor 3:11; Eph 2:20; 1 Pet 2:4-7; Rev 21:14). • The Lord knows: This quotation alludes to Num 16:5. • All who belong to the Lord must turn away from evil: See Isa 52:11; cp. Num 16:26-27; Lev 24:16; Ps 6:8.

Verse 20

2:20-21 Building on 2:19, Paul uses imagery about the utensils in a wealthy home (see Rom 9:21). Within God’s household one should endeavor to be like a utensil that is cherished rather than one that is treated with contempt.

Verse 22

2:22 those who call on the Lord: Cp. Ps 99:6; Joel 2:32; Acts 2:21; 9:14, 21; 22:16; Rom 10:12-13; 1 Cor 1:2. • with pure hearts: Cp. 1 Tim 1:5.

Verse 24

2:24 A servant of the Lord: See Titus 1:1; cp. Isa 42:1-2; 50:6; 53:7; Matt 12:14-21. • be able to teach, and be patient: See 1 Tim 3:2-3; Titus 3:2.

Verse 25

2:25 Gently instruct: Cp. 1 Cor 4:21; 2 Cor 10:1; 1 Thes 5:14; 2 Thes 3:14-15; Titus 3:10-11; Jude 1:22-23.