2 Timothy 2

“THE SECOND EPISTLE TO TIMOTHY”

Chapter Two IN THIS CHAPTER

1. To appreciate the need for endurance and faithfulness to the will of Christ

2. To note the warnings against profane and vain babblings, foolish and ignorant disputes

3. To consider how the servant of the Lord can be a vessel for honor, useful for the Master and prepared for every good work

SUMMARY Paul continues with exhortations to Timothy in this chapter, with an emphasis on endurance and diligence. Encouraging him to be strong in the grace that is in Christ Jesus, Paul then charges Timothy to commit what he has learned to faithful men who can pass it along (2 Timothy 2:1-2).

Using the illustrations of a soldier, athlete, and farmer, Paul exhorts Timothy to endure hardship, to be faithful, and to work hard. Writing of his own endurance in hardship, Paul stresses the need to be true to the Lord (2 Timothy 2:3-13).

The last half of the chapter is devoted to telling Timothy how to be “useful to the Master”, a worker who does not need to be ashamed. With warnings to shun profane and vain babblings, and avoiding foolish and ignorant disputes, Paul reminds Timothy of things he should flee (youthful lusts) and what he should pursue (righteousness, faith, love, peace). Properly handling the word of truth, and correcting others with gentleness and humility, Timothy can truly be a servant of the Lord who is prepared for every good work, especially when dealing with those who have been ensnared by the devil (2 Timothy 2:14-26).

OUTLINE I. TO THE TRUTH TO OTHERS (2 Timothy 2:1-2) A. A PLEA TO BE STRONG (2 Timothy 2:1)1. Directed to Timothy as his son (2 Timothy 2:1 a) 2. To be strong in the grace that is in Christ Jesus (2 Timothy 2:1 b)

B. COMMIT WHAT HE HAS HEARD TO MEN (2 Timothy 2:2)1. Those things he heard from Paul among many witnesses (2 Timothy 2:2 a) 2. Commit to faithful men who will be able to teach others (2 Timothy 2:2 b)

II. TO ENDURE (2 Timothy 2:3-13) A. AS A SOLDIER, ATHLETE, AND FARMER (2 Timothy 2:3-7)1. Endure hardship as good soldier of Jesus Christ (2 Timothy 2:3) a. Not entangled with the affairs of this life (2 Timothy 2:4 a) b. That he might please the One who enlisted him (2 Timothy 2:4 b) 2. As an athlete, follow the rules of competition in order to win (2 Timothy 2:5) 3. It is the hard-working farmer who will be the first to partake of his crops (2 Timothy 2:6) 4. May the Lord give him understanding as he considers what Paul is saying (2 Timothy 2:7)

B. THE EXAMPLE OF PAUL HIMSELF (2 Timothy 2:8-13)1. Remember that Jesus was raised from the dead, according to the gospel (2 Timothy 2:8) a. For which Paul suffered trouble as an evildoer, even to the point of chains (2 Timothy 2:9 a) b. Yet the word of God was not chained 2 Timothy 2 : (9b) 2. Paul endured all things for the sake of the elect (2 Timothy 2:10 a) a. That they might obtain the salvation in Christ Jesus with eternal glory (2 Timothy 2:10 b) b. A faithful saying to encourage us to endure hardship (2 Timothy 2:11-13)

1. If we died with Christ, we shall live with Him
2. If we endure, we shall also reign with Him
3. If we deny Him, He will also deny us
4. If we are faithless, He remains faithful for He cannot deny Himself

III. TO AS A SERVANT OF THE LORD (2 Timothy 2:14-26) A. RELATED TO HIS WORK (2 Timothy 2:14-19)1. Remind others, charging them not to strive about words (2 Timothy 2:14) a. Words that do not profit b. Words that only produce ruin of the hearers 2. Be diligent to present yourself approved to God (2 Timothy 2:15) a. As a worker who does not need to be ashamed b. As a worker who rightly divides the word of truth 3. Shun profane and vain babblings (2 Timothy 2:16-18) a. For they only increase to more ungodliness (2 Timothy 2:16) b. For their message will spread like cancer (2 Timothy 2:17 a)

1. Hymenaeus and Philetus are example (2 Timothy 2:17 b)
2. Who have overthrown the faith of some by saying the resurrection is already past (2 Timothy 2:18)

4. God’s solid foundation stands, having this seal: a. The Lord knows those who are His (2 Timothy 2:19 a) b. Let those who name the name of Christ depart from iniquity (2 Timothy 2:19 b)

B. FOR BEING USEFUL TO THE MASTER (2 Timothy 2:20-26)1. A great house has all kinds of vessels, some for honor and some for dishonor (2 Timothy 2:20) 2. If anyone cleanses himself from things of dishonor, he will be a vessel of honor (2 Timothy 2:21) a. Sanctified and useful for the Master b. Prepared for every good work 3. Instructions that will make one a servant useful to the Master: a. Flee youthful lusts (2 Timothy 2:22 a) b. Pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart (2 Timothy 2:22 b) c. Avoid foolish and ignorant disputes that generate strife (2 Timothy 2:23) d. Do not quarrel, but be gentle to all, able to teach, patient (2 Timothy 2:24) e. In humility correct those in opposition (2 Timothy 2:25-26)

1. Perhaps God will grant them repentance, so that they may know the truth (2 Timothy 2:25)
2. Perhaps they may come to their senses and escape the snare of the devil who has taken them captive to do his will (2 Timothy 2:26)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- Exhortation to transmit the truth to others (2 Timothy 2:1-2)

• Exhortation to endure hardship (2 Timothy 2:3-13)
• Exhortation to diligence as a servant of the Lord (2 Timothy 2:14-26)

2. In what did Paul want Timothy to be strong? (2 Timothy 2:1)- The grace that is in Christ Jesus

3. What did Paul want Timothy to do with the things Paul had taught him? (2 Timothy 2:2)- Commit them to faithful men who would teach others

4. What three illustrations does Paul use to encourage Timothy to endure hardship and to work hard? (2 Timothy 2:3-6)- Those of a soldier, an athlete, and a farmer

5. What did Paul want Timothy to remember? (2 Timothy 2:8)- That Jesus Christ was raised from the dead

6. What did Paul suffer in behalf of the gospel? Did it hinder the gospel? (2 Timothy 2:9)- Trouble as an evil doer, even to the point of chains

• No

7. Why was Paul willing to endure all things? (2 Timothy 2:10)- For the sake of the elect, that they also might obtain salvation with eternal glory

8. What encouragement is given by “a faithful saying”? (2 Timothy 2:11-12 a)- If we died with Christ, we shall also live with Him

• If we endure, we shall also reign with Him

9. What warning is given by “a faithful saying”? (2 Timothy 2:12 b)- If we deny Him, He also will deny us

10. What was Timothy to charge others? (2 Timothy 2:14)- Not to strive about words to no profit

11. What was Timothy to be diligent in doing? (2 Timothy 2:15)- Presenting himself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth

12. What was he to shun? Why? (2 Timothy 2:16)- Profane and vain babblings; because they lead to more ungodliness

13. What two individuals had been guilty of spreading such things? (2 Timothy 2:17)- Hymenaeus and Philetus

14. What had they taught? What was the effect of their teaching? (2 Timothy 2:18)- That the resurrection was already past

• It overthrew the faith of some

15. What is the “seal” of God’s solid foundation? (2 Timothy 2:19)- “The Lord knows those who are His”

• “Let everyone who names the name of Christ depart from iniquity”

16. What will a “vessel of honor” be? (2 Timothy 2:21)- Sanctified and useful for the Master

• Prepared for every good work

17. What was Timothy to flee? What was he to pursue? (2 Timothy 2:22)- Flee youthful lusts

• Pursue righteousness, faith, love, peace

18. What was he to avoid? Why? (2 Timothy 2:23)- Foolish and ignorant disputes

• They generate strife

19. List what must be true of a servant of the Lord (2 Timothy 2:24-25 a)- Must not quarrel

• Be gentle to all
• Able to teach
• Patient
• In humility correcting those who are in opposition

20. Why must a servant of the Lord be this way to those in opposition? (2 Timothy 2:25 b and 2 Timothy 2:26)- Perhaps God will grant them repentance, so that they may know the truth

• Perhaps they may come to their senses and escape the snare of the devil, for they have been taken captive by him to do his will

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Exegesis of 2nd Timothy Chapter 2 (2 Timothy 2:1-2) “Thou” is the translation of su, the pronoun of the second person. It is used for emphasis here, and as Expositors remarks, “marks the apostle’s anxiety for the future conduct of Timothy in the Church.” “Therefore” is oun. “It is resumptive of all the considerations and appeals for loyalty in chapter one” (Expositors). “Son” is teknon, “child,” used even of adults as a most endearing term of affection. “Be strong,” is endunamoτ, “to be strengthened inwardly.” “Of me” is not, “concerning me,” but par’ emou, “from me personally.” The preposition para speaks of personal presence. “Among” is dia, speaking of accompanying circumstances. The witnesses here could refer to those who were present at Timothy’s baptism or ordination, or at any public occasion where the members of the local church were present. “Commit” is paratithηmi, “to deposit as a trust.” “Faithful” is pistos, not “faithful” in the sense of “believing” but in the sense of “trustworthy.” “Able” is hikanos, “sufficient.” Expositors’ note here is most helpful. “St. Paul is here contemplating an apostolic succession in respect of teaching rather than of administration. It is natural that in the circumstances of the primitive Church, the building up of converts in the Faith should have occupied a larger place in the Christian consciousness than the functions of an official ministry; but the historical continuity of the ministry of order is of course involved in the direction here. St.

Paul would have been surprised if any other conclusion had been drawn from his words. In any case, the Providence of God sees further than do His servants.” Translation: As for you, therefore, my child, be clothed with inward strength by the grace which is in Christ Jesus; and the things which you heard from me personally in the presence of many witnesses, these things commit as a trust to trustworthy men who are of such a character as to be adequate to teach others also.(2 Timothy 2:3-4) “Endure hardness” is sunkakopatheτ, “to endure hardship together with someone else.” The A.V. fails to take note of the prefixed preposition Sun which means “with.” Paul is exhorting Timothy to endure hardships with him. Expositors suggests the translation, “Take your part in suffering hardship.” Paul and other Christian workers were enduring afflictions, and so should Timothy. The exhortation was needed. Timothy was a rather timid, reticent young fellow. He was not cast in the heroic mold of Paul. Paul uses the military metaphor of a soldier.

The Roman legionnaires suffered hardship in the service of the Emperor. Why not the Christian in the service of the King of kings? “Warreth” is strateuτ, “to make a military expedition, to do military duty, be on active service, to be engaged in warfare.” “Entangleth” is emplekτ, “to inweave, to be involved in, to entangle.” “Affairs” is pragmateia, “the prosecution of any affair, business, occupation”; with the addition of bios, “the necessaries of life” as it is here, it means “pursuits and occupations pertaining to civil life.” “Chosen as a soldier” is stratologeτ, “to enlist one as a soldier.” Translation: Take your part with others in enduring hardships as a good soldier of Christ Jesus. No one when engaged in military service allows himself to become involved in civilian pursuits, in order that he may please the one who enlisted him as a soldier.(2 Timothy 2:5) From the figure of a soldier, Paul turns to that of a Greek athlete. “Striveth for the masteries” is athleτ, “to engage in a contest, to contend in the public games.” Our words, “athletic, athlete,” come from this word. It was the Greek word for the act of contending in athletic contests. The crown the victor received, was a wreath for his head, woven of ivy, laurel, roses, oak leaves, etc. But the victor does not receive it unless he has striven lawfully, that is, unless he has obeyed the regulations governing the contest. The Greek athlete was required to spend ten months in preparatory training before the contest.

During this time he had to engage in the prescribed exercises and live a strictly separated life in regard to the ordinary and lawful pursuits of life, and he was placed on a rigid diet. Should he break training rules, he would, in the words of the A.V., be a castaway (1 Corinthians 9:27), adokimos, “disqualified,” barred from engaging in the athletic contest. Translation: And if a person contends in the games, he is not crowned as the victor unless he engages in the athletic contest according to the prescribed rules.(2 Timothy 2:6) Having used the illustrations of a soldier and an athlete, Paul now brings to Timothy’s attention that of a farmer. The word is geτrgos, “a tiller of the soil.” “Laboreth” is kopiaτ, “to grow weary, exhausted, to labor with wearisome effort, toil.” “Must” is dei, “it is necessary in the nature of the case.” The tiller of the soil must be the first to partake of the fruits. Vincent says: “His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they that proclaim the gospel should live of the gospel.” But there is a great difference in living off the gospel, which latter is strictly forbidden. Translation: It is a necessity in the nature of the case that the tiller of the soil who labors with wearisome effort, be the first to partake of the fruits.(2 Timothy 2:7) “Consider” is noeτ, “to perceive with the mind, to understand, think upon, ponder, consider.” Expositors translates, " ‘Grasp the meaning’ of these three similes. . . . If you have not sufficient wisdom to follow my argument, ‘ask of God who giveth to all men liberally’ (James 1:15)." Paul had used the illustration of a soldier. Timothy was to live a rugged, strenuous Christian life in which hardships as the result of serving the Lord Jesus were an expected thing. He used the simile of a Greek athlete. Timothy should live a life of rigid separation, not merely with respect to evil things, but also with regard to things which, good in themselves, would unfit him for the highest type of Christian service. Paul now uses the metaphor of a tiller of the soil. Timothy is reminded that the Christian worker who labors with wearisome effort in the Lord’s service, has the right to derive his financial support from it, so that he might be able to give all of his time and strength to his work. Translation: Grasp the meaning of that which I am saying, for the Lord will give you understanding in all things.(2 Timothy 2:8-10) Expositors says: “These words form rather the conclusion of the preceding paragraph than the beginning of a new one. St. Paul in pressing home his lesson, passes from the figure of speech to the concrete example of suffering followed by glory. And as he has, immediately before, been laying stress on the certainty of reward, he gives a prominent place ’the having been raised from the dead.’ Jesus Christ, of the seed of David, ‘Himself Man’ (1 Timothy 2:5), is the ideal soldier, athlete, and field-laborer; yet One who can be an example to us. It is not the resurrection as a doctrinal fact (A.V.) that St. Paul has in mind, but the resurrection as a personal experience of Jesus Christ, the reward He received, His being ‘crowned with glory and honor, because of the suffering of death’ (Hebrews 2:9).” Al-ford, commenting on 2 Timothy 2:8-10, says: “This statement and substantiation of two of the leading facts of the gospel, seems especially connected with the exhortations which follow on it, to be aimed at the false teachers by assumption that Timothy was in danger of being daunted.

The incarnation and resurrection of Christ were two truths especially imperiled, and indeed, denied, by their teaching. At the same time these very truths, believed and persisted in, furnished him with the best grounds for steadfastness in his testimony to the gospel, and attachment to the Apostle himself, suffering for his faithfulness to them.” The Greek has it, “Remember Jesus Christ raised from the dead.” The perfect participle is used, referring to an action completed in past time having present results. “The perfect tense marks the permanent condition— raised and still alive” (Vincent).

Commenting on the words, “Of the seed of David,” Vincent says: “Not referring to Christ’s human descent as a humiliation in contrast with his victory over death, but only marking His human, visible nature along with His glorified nature, and indicating that in both aspects He is exalted and glorified.” “From the dead” is ek nekrτn, “out from among the dead people.” When our Lord was raised from the dead, the rest of the dead stayed dead. He arose out from among them to live forevermore. The expression, “my gospel,” means, of course, “the gospel or good news preached by me, Paul.” “Wherein” refers to the gospel. It was because of his preaching of the gospel that Paul suffered trouble. “Evil doer” is kakourgos, “a malefactor.” It is a technical word. Expositors says: “Evil doer (A.V.) does not so vividly express the notion of criminality implied in the word. Ramsay notes that the use of this word here marks ’exactly the tone of the Neronian period, and . . . refers expressly to the flagitia, for which the Christians were condemned under Nero, and for which they were no longer condemned in A.D. 112.’ " “Unto bonds” is mechri desmos, “to the extent of bonds.” “The word of God is not bound.” The verb is perfect in tense, literally, “The word of God has not been bound, with the present result that it is not shackled.” “Therefore,” is, “because I know that God is carrying on His work” (Vincent).

This, together with the knowledge that others had been, and were being saved through his ministry, enabled Paul to endure afflictions that accompanied the preaching of the good news. The word of God was not shackled, and there were souls to be saved.

Expositors offers the following as a definition of “the elect”: " ‘The elect’ are those who, in the providence of God’s grace, are selected for spiritual privileges with a view directly to the salvation of others, as well as ot themselves.” The word “elect” is eklegτ, “to pick out.” It refers to the act of God selecting from among mankind certain to be the recipients of spiritual privileges with a view directly to the salvation of others. Translation: Be remembering Jesus Christ raised out from among the dead, from the seed of David according to my gospel, in which sphere of action I am suffering hardship to the extent of bonds as a malefactor. But the Word of God has not been bound, with the present result that it is not shackled. Because of this I am enduring all things for the sake of the selected-out ones, in order that they themselves also may obtain salvation which is in Christ Jesus, together with eternal glory.(2 Timothy 2:11-13) The Greek order of words is, “Faithful is the saying.” The word “saying” is logos, “a word,” used to indicate a concept of thought. One could translate, “Trustworthy is the word.” “Saying” in English usually refers to a proverbial expression or statement. The word to which reference is made here is in the previous verse which speaks of the eternal glories of those who are saved, which stimulate to endurance of suffering for the gospel. “For” introduces a reinforcement of the teaching, and connects the contents of 2 Timothy 2:11-13 with what precedes. The “if in the Greek text is the particle of a fulfilled condition.

Here is no hypothetical case, “if we be” (A.V.), but an, “in view of the fact that we died with Him,” the aorist speaking of a past fact, not a present condition. Paul refers to the same thing in Romans 6:1-10, where he speaks of the believer’s identification with Christ in His death and resurrection when He died on the Cross and was raised from the dead.

The words, “We shall live with Him,” are in a context in which they are also found in Romans 6:8, “We shall live by means of Him.” He is our life. They should so be rendered here. We have the preposition Sun with the instrumental case. The reference is to this present life as well as the life to come. The word “suffer” is hupomenτ, “to endure, to persevere,” here to persevere in and under trials and hold! to one’s faith in Christ. “Reign” is basileuτ, “to reign as a king,” referring here to the saints as reigning with the King of kings in the Messianic Kingdom. Commenting on the words, “He also will deny us,” Vincent says, " ‘will not acknowledge us as His own,’ compare Luke 9:26, Matthew 10:33.” The words, “believe not,” are apisteuτ, and refer here, not to the act of believing, but to unfaithfulness. “If we are untrue to the Lord Jesus in our Christian lives,” is the idea.

He abides faithful. Vincent says, “True to His own nature, righteous character, and requirements, according to which He cannot accept as faithful one who has proved untrue to Him.

To do this would be to deny Himself.” The “if” with “deny” and “believe not” is ei, the particle of a fulfilled condition. Some were denying Him and were unfaithful. Translation: Trustworthy is the word. For in view of the fact that we died with Him, also we shall live by means of Him. If, as is the case, we are persevering, we shall reign as kings with Him. If, as is the case, we are denying Him, that One will deny us. If, as is the case, we are unfaithful, that One remains faithful, for to deny Himself He is not able.(2 Timothy 2:14) Expositors, commenting on the words, “of these things,” says: “Tauta (these things) has special reference to the issues of life and death set out in 2 Timothy 2:11-13. There is no such prophylactic against striving about words as a serious endeavor to realize the relative importance of time and eternity. ‘He to whom the eternal Word speaks is set at liberty from a multitude of opinions’ (De Imitatione Christi, 1:3).” “Strive about words” is logomacheτ, “to contend about words,” and in this context “to wrangle about empty and trifling matters.” “Profit” is chrηsimos, “fit for use, useful.” “Subverting” is katastrephτ, “to turn over, turn under,” as the soil with a plow, “to overturn, overthrow, throw down.” Our word “catastrophe” is the transliteration of the noun form. In the LXX, the word is used of the destruction or overthrow of men or cities. Translation: These things constantly be reminding (them), charging (them) in the presence of God not to be continually wrangling about empty and trifling matters, which results in not even one useful thing, since it ruins those who hear.(2 Timothy 2:15) “Study” is spoudazτ “to make haste, to exert one’s self, endeavor, give diligence.” There are some interesting examples of its use in the papyri. Moulton and Milligan in their Vocabulary of the Greek Testament give the following: “make haste, am eager, give diligence” with the further idea of “effort.” “I am anxious that you receive another letter.” “I wish to know that you are hurrying on the making of it.” “Make haste therefore and put our little slave Artemidorus under pledge”; “that he may meet him and do his best until it is effected.” “Take care that Onnophris buys me what Irene’s mother told him.” Paul writes to Timothy, “Do your best, make haste, give diligence, hurry on, be eager to show yourself approved unto God.” “Show” is paristηmi, “to place beside or near, to present”; “to show” the quality which the person or thing exhibits. “Approved” is dokimos. The verbal form means “to put to the test for the purpose of approving, and finding that the person or thing meets the specifications laid down, to put one’s approval upon that person or thing.” A workman approved is a workman who has been put to the test, and meeting the specifications, has won the approval of the one who has subjected him to the test. The words, “to God,” are to be understood with the verbal form, “to present.” It is, “Do your best to present yourself to God, approved.” “That needeth not to be ashamed,” is explained by Expositors, “a workman who has no cause for shame when his work is being inspected.” Literally, the verb can be rendered, “not made ashamed.” “Rightly dividing” is orthotomeτ, from temnτ, “to cut,” and orthos, “straight,” the compound verb meaning “to cut straight.” Moulton and Milligan suggest that it might be a metaphor derived from the stone mason’s art of cutting stones fair and straight to fit into their places in a building. They quote Sophocles, a Greek writer, using it to mean, “expound soundly.” Vincent defines the word, “to cut straight,” as paths, ’to hold a straight course, to make straight, to handle rightly." He says: “The thought is that the minister of the gospel is to present the truth rightly, not abridging it, not handling it as a charlatan, not making it a matter of wordy strife (2 Timothy 2:14), but treating it honestly and fully, in a straightforward manner.” Alford says that the meanings, “to manage rightly, to treat truthfully without falsification,” seem to approach the nearest to the requirements of the context. Expositors suggests, “handling aright,” as giving the general sense well enough.

Robertson suggests, “handling aright.” He quotes Theodoret as explaining it to mean “ploughing a straight furrow,” and Parry as saying that the metaphor is that of a stone mason cutting the stones straight, since the Greek words were so used. He adds his own comment; “Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt pattern) to call for careful cutting to set it straight.” Translation: Bend your every effort to present yourself to God, approved, a workman unashamed, expounding soundly the word of the truth.(2 Timothy 2:16:18) “But” (de) points a contrast, not only to the last injunction, “expounding soundly the word of truth,” but to the exhortation, “to bend your every effort to present yourself to God, approved.” “Shun” is periistηmi, “to place around, to stand around,” in the middle voice, “to turn one’s self about,” as for the purpose of avoiding something, hence, “to avoid, shun.” Expositors translates, “give them a wide berth.” “Profane” is bebηlos, from bainτ, “to step,” and bηlos, “threshold,” thus, “accessible, lawful to be trodden,” used of places, thus, “common, unhallowed” as opposed to “that which is set apart, restricted as to its use for God,” thus “holy.” “Vain babblings” is keno-phτnia, made up of phτnη, “voice,” and kenos, “empty, hollow.” The word is used in 1 Corinthians 15:58 “labor in vain,” thus, “labor which yields no return”; in Philippians 2:3 “vainglory,” hence, “empty glory.” Trench says: “St. Paul reminds the Thessalonians (1 Thessalonians 2:1) that his entrance to them was not kenη (feminine gender of kenos), not unaccompanied with the demonstration of the Spirit and of power. When not used of things but persons, kenos predicates not merely an absence and emptiness of good, but, since the moral nature of man endures no vacuum, the presence of evil. It is thus employed only once in the N.T., namely, at James 2:20, where the anthrτpos kenos (the empty man) is one in whom the higher wisdom has found no entrance, but who is puffed up with a vain conceit of his own spiritual insight, ‘aufgeblasen,’ as Luther has it.” Thus, “vain babblings” are not merely empty words, but because empty, evil words, for as nature will not endure a vacuum, so empty words become filled with evil, and thus become words of evil content and purpose. Thayer defines kenophτnia as “empty discussion, discussion of vain and useless matters.” The word phτnη means “a sound, a tone, a voice,” namely “the sound of uttered words.” Thus, it does not refer directly to words as such, but to “babbling” as the A.V. puts it, or to “chatter,” as the R.S.V. renders the word. “Increase” is prokoptτ, “to cut or beat forward, to lengthen out by hammering” (as a smith forges metals); metaphorically, “to promote forward; to go forward, advance, proceed.” “Ungodliness” is asebeia, the opposite of eusebeia, “a holy reverence or respect for God, piety towards God.” The word does not refer to a person’s character as such, but to his attitude towards God. “Will eat” is nomη, “pasturage, fodder, food,” and echτ, “to have,” thus, “Their word will have pasturage,” and “so grow.” Thayer defines the word, “growth, increase.” It refers to the spread of something, for instance, nomη puros “a spreading of fire”; a sore is said nomη poieτ, “to spread.” “Canker” is gaggraina, our word “gangrene.” Thayer defines it as follows: from the verb graτ or grainτ, “to gnaw, eat”; “a disease by which any part of the body suffering from inflammation becomes so corrupted that, unless a remedy be seasonably applied, the evil continually spreads, attacks other parts, and at last eats away at the bones.” “Who” is hoitines. The word has the twofold function of pointing out and showing character. It refers back to Hymenaeus and Philetus, “the very ones who are of such a character as to.” The word, Expositors says, “implies that Hymenaeus and Philetus were only the more conspicuous members of a class of false teachers.” “Erred” is astocheτ, “to deviate from, miss the mark.” Translation: But with reference to unhallowed and empty discussions, give them a wide berth, for they will progress to more impiety towards God, and their word will spread as does a gangrene, of whom are Hymenaeus and Philetus, the very ones who are of such a character as to have deviated from the truth, saying that the resurrection already has taken place, and are overthrowing the faith of certain ones.(2 Timothy 2:19) “Nevertheless” connects the mention of the defection of some from the truth 2 Timothy 2:16-17) with the fact that “the foundation of God standeth sure,” the thought being that the “Church of the New Covenant . . . has an ideal integrity unaffected by some who seemed to belong to it” (Expositors). John, speaking of the same thing says, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us” (1 John 2:19). This firm foundation, Expositors defines as the Church, in the words: “The Church, as existing in the divine knowledge, not as apprehended by man’s intellect, is the firm foundation of God (R.V.) i.e., that which God has firmly founded.” Vincent takes exception to the A.V. translation, and correctly translates, “the firm foundation of God standeth,” explaining that the adjective “firm” is in the attributive, not the predicate position. “Firm” is stereos, which Thayer defines in this instance of its use as “immovable.” “Standeth” is hestηken, a verb in the perfect tense, literally, “has stood with the present result that it stands permanently.” Vincent also holds this to be the Church “which is the ‘pillar and stay of the truth’ (1 Timothy 3:15), by means of which the truth of God is to withstand the assaults of error.” As to the words, “having this seal,” Expositors has this comment: “Here the apostle passes rapidly from the notion of the Church collectively as a founda-tion, or a building well founded, to that of the men and women of whom it is composed, and who have been sealed by God. . . . They are marked by God so as to be recognized by Him as His; and this mark also serves as a perpetual reminder to them that ’they are not their own,’ and of their consequent obligation to holiness of life (1 Corinthians 6:19-20). . . . The one seal bears two inscriptions, two mutually complementary parts or aspects: (a) The objective fact of God’s superintending knowledge of His chosen; (b) the recognition by the consciousness of each individual of the relation in which he stands to God, with its imperative call to holiness.” Vincent puts the matter this way, “There are two inscriptions on the foundation stone, the one guaranteeing the security, the other the purity, of the Church. The two go together. The purity of the Church is indispensable to its security.” The best manuscripts have, “the name of the Lord.” “Nameth” is onomazτ, “to pronounce a name as having a special virtue, to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance.” Translation: However, the immovable foundation has stood and at present stands, having this seal, The Lord knows those who are His, and, Let those who name the name of the Lord depart from unrighteousness.(2 Timothy 2:20-21) In 2 Timothy 2:19, Paul has been speaking of the true Church, the Mystical Body of Christ made up of believers only. In this verse he is referring to the visible organized Church on earth, made up of saved and unsaved. Vincent says: “But the Church embraces a variety of characters. Unrighteous men steal into it. So in a great household establishment there are vessels fit only for base uses.” The word “base” is here used as meaning “common.” Again, the same authority has this: “As themelios, ‘foundation,’ indicates the inward, essential character of the church, oikia, ‘house,’ exhibits its visible, outward aspect. The mixed character of the Church points to its greatness (megalη).” “Vessels” is skeuη, “any apparatus, equipment, or furniture, household utensils, domestic gear.” “Earth” is ostrikinos, “baked clay.” “Honor” is timη, “a valuing by which the price is fixed, an estimation of the value of a thing,” thus, “an attitude towards a person or thing commensurate with its value,” and therefore, “reverence, deference.” “Dishonor” is atimia, “ignominy, disgrace, contempt.” “Purge” is ekkathairτ, “to cleanse out, clean thoroughly.” Here it means, “to avoid defilement from one and so keep one’s self pure.” Timothy is to separate himself from communion with “these,” the vessels of dishonor spoken of in 2 Timothy 2:20, such as are mentioned in 2 Timothy 2:16-17. “Sanctified” is hagiazτ, “to set apart for the worship and service of God.” The word is a perfect participle.

The reference here is to the separated life a Christian should live. Here it has direct application to the obligation of a pastor to refuse to fellowship in the work of the ministry with another pastor who is a Modernist. The perfect tense speaks of a past action on his part of separating himself from such, and his present confirmed practice of maintaining that separation. “Meet” is euchrηstos, “easy to make use of, useful, usable.” “Master” here is despotηs, “a master, lord, one who has undisputed ownership and uncontrolled power over someone else.” It is used often in relation to slavery. “Prepared” is hetoimazτ, “prepared” in the sense of being “equipped.” Translation: Now, in a great house there are not only instruments of gold and of silver, but also of wood and of baked clay, also some which are highly prized and others which are treated with contempt. If, therefore, a person separate himself from these, he shall be an instrument highly prized, in a state of permanent separation, useful to the master, for every good work equipped.(2 Timothy 2:22) “Lust” is epithumia, “a craving, a passionate desire,” good or evil, depending upon the context. It is used of the Holy Spirit in Galatians 5:17. Here, the context refers it to inordinate desires of uncontrolled youth. Expositors says: “Timothy had just been cautioned against errors of the intellect; he must be warned also against vices of the blood.” “Follow” is diτkτ, “to pursue,” a stronger word than “follow”; Vincent says: “a favorite word with Paul to denote the pursuits of moral and spiritual ends.” “Faith” is pistis, better here translated “faithfulness” in the sense of fidelity, trustworthiness, since Paul is speaking of Christian virtues in the context. “Charity” is agapη, “love,” the love which God is and which is produced in the heart of the yielded saint by the Holy Spirit, a love that impels one to sacrifice one’s self for the benefit of the object loved (John 3:16). “Charity” is used today for the help one gives to the poor. Translation: The passions of youth be constantly fleeing from, but be pursuing as constantly, righteousness, faithfulness, love, peace, in company with those who are calling upon the Lord out of a pure heart.(2 Timothy 2:23) “Foolish” is mτros, “dull, sluggish, stupid.” “Unlearned” is apaideutos. Paideuτ means “to train children.” A paideutηs is an instructor, a teacher. The Alpha privative placed before our word makes it mean “untrained, uninstructed, undisciplined.” These questions were those of an untrained mind carried away with novelties. They were questions that did not come from any trained habit of thinking. “Questions” is zηtηsis, “questionings.” “Avoid” is paraiteomai, “to refuse, decline.” “Gender” is gennaτ, “to beget.” “Strifes” is machη, “a quarrel, a contention, a fight.” Translation: But stupid questionings, and questionings that come from an uninstructed and undisciplined mind refuse, knowing that they constantly beget contentions.(2 Timothy 2:24-26) “Servant” is Doulos, “a bondslave” of the Lord, referring here primarily to the pastor. Paul says in 2 Corinthians 4:5, “We proclaim not ourselves but Christ Jesus as Lord, but ourselves your bondslaves for Jesus’ sake.” “Strive” is machomai, “to fight, wrangle, quarrel, dispute.” “Must” is dei, “it is a necessity in the nature of the case.” There is a moral obligation attached to this duty. “Gentle” is ηpios, “affable, mild, gentle.” Expositors says that ηpios implies gentleness in demeanor, as prautηs, meekness of disposition. “Apt to teach” is didaktikos, “skillful in teaching.” “Patient” is anexikakos, “patient of ills and wrongs, forbearing.” “Those that oppose themselves” is antidiatithηmi, “to place one’s self in opposition.” Those who place themselves in opposition to the true servant of the Lord and to true doctrine, “are to be dealt with as tenderly and considerately as they who err from right living” (Expositors). “Instructing” is paideuτ. Vincent suggests “correcting” as the better rendering here. The context bears him out. “Will give” is dτiη, a verb in the optative mood, expressing a condition undetermined and with remote prospect of determination. “Acknowledging” is epignτsis, “precise, experiential knowledge.” “May recover themselves” is ananηphτ, “to return to soberness.” “A similar connection of thought between coming to the knowledge of God and awaking out of a drunken stupor, occurs 1 Corinthians 15:34” (Vincent). “Who are taken captive” is a perfect participle in the Greek text, literally, “having been held captive.” “At his will” is eis to ekeinou thelηma, “unto his will,” that is, to do God’s will. The pronoun ekeinos refers back to “God” (2 Timothy 2:25). Translation: And the Lord’s bondslave must not in the nature of the case quarrel, but be gentle to all, skillful in teaching, forbearing, in meekness correcting those who set themselves in opposition, if perchance God may give them repentance, resulting in a precise, experiential knowledge of the truth, and that they may return to soberness out of the snare of the devil, having been held captive by him, (so as to serve) the will of that One, (God)._____________________________________________________________ Commentary by David LipscombRENEWED APPEAL TO TO OTHERS THE GOSPEL, EVEN AT THE COST OF 2 Timothy 2:1-132 Ti 2:1 Thou therefore, my child, be strengthened–In view of the course of the individuals just mentioned, take warning on the one hand by the defection of all that are in Asia, and as encouraged on the other hand, by the faith and courage of Paul , and the fidelity of Onesiphorus, be strengthened that you may be faithful, “for God gave us not a spirit of fearfulness, but of power.” (2 Timothy 2:7.) 2 Timothy 2:1 in the grace–Grace is the spiritual atmosphere, in which the Christian soul exists, and from which, as a vitalizing principle, the soul derives its strength. He is to find strength to be filled with power for work and conflict by drawing it from the grace of Christ, the quickening, empowering element, in which a Christian lives. “But grow in the grace and knowledge of our Lord and Saviour Jesus Christ.” (2 Peter 3:18.) 2 Timothy 2:1 that is in Christ Jesus.–The grace which is only in Christ , and which he imparts to all who are in living union with him , as the vine imparts the life and fruit-bearing power to the branches abiding in it. (John 15:4-5.) 2 Timothy 2:2 And the things which thou hast heard from me among many witnesses,–The things heard were the fundamental truths of the gospel. Timothy had frequently listened to Paul preaching to the many to whom he had proclaimed the gospel. 2 Timothy 2:2 the same commit thou to faithful men,–Not to men merely “believers” in Jesus Christ, but the faithful men here denotes loyal, trustworthy men, who, under no temptation, would betray the charge committed to them, but who, with ability , would teach it to others. 2 Timothy 2:2 who shall be able to teach others also.– [Not only must the teachers of the doctrine of Christ to whom Timothy was given the commission of teaching be trustworthy men, they must also possess knowledge and the ability to communicate the knowledge to others. Although the divine help was to be prayed for and expected in this and all other sacred works, yet it is noticeable how Paul directs that no ordinary human means of securing success must be neglected. Paul’s last charge in these Epistles directed that only those shall be selected as teachers of the truth as revealed through the inspired men of God whose abilities were such as fitted them for the discharge of their duties. The words of Paul here point to the duty of the teacher, not only himself to keep unchanged and safe the oracles of God as taught by the apostles, but to hand down the same unimpaired and safe to other hands.] 2 Timothy 2:3 Suffer hardship with me, as a good soldier of Christ Jesus. – To suffer hardness is to bear persecution, deny oneself, and labor for the salvation of others. God carries his children through a discipline of hardness to try and strengthen their faith and develop the worthy elements of their character. [Here is a volume of tenderness and yearning confidence of a father’s claims to loyal imitation. Take your share in enduring hardness. Take up my mantle. Paul bids Timothy come with him, come after him, be one with all who war the good warfare. Though strange it may seem to come, he craved the right of this to nerve him for his last crowning effort.] 2 Timothy 2:4 No soldier on service entangleth himself in the affairs of this life;–No one who serves as a soldier entangles himself with the affairs of life that he may serve faithfully the government which has called him out as a soldier. So Christians should not be so entangled with the affairs of life that they cannot render faithful service to the Lord Jesus Christ who called them to be soldiers of the kingdom of heaven. Such soldiers are under discipline and must render implicit obedience to the laws of their Captain. 2 Timothy 2:4 that he may please him who enrolled him as a soldier.–[In applying this figure to the Christian we are not to infer that he is forbidden to use secular calling as a means of support ; but he is to avoid absorption in it or complications in connection with it, such as may divert him in spirit from his high calling in Christ. It is not a secular occupation, but entanglement in it, which is forbidden. Paul wrought in an earthly occupation, but his whole soul was absorbed in the one work of pleasing the Lord; the secular was incidental, only a means to a higher end. So should it be with every earnest, faithful Christian paramount and above any earthly consideration. It is necessary, too, and most desirable that every Christian should ever be above all reproach of covetousness. He is to have a “single eye” in his work as a Christian and all things are to be set apart as means to that end.] 2 Timothy 2:5 And if also a man contend in the games, he is not crowned, except he have contended lawfully.–In these games rewards were offered to him who could obtain the master. But in the effort he must conform to the laws regulating the game or he could not receive the chaplet. So in striving for the crown that the Lord shall give “to all them that have loved his appearing (4:8), it will not be bestowed unless he who strives is governed by the law of God in the effort to obtain it. In other words, no man can gain the crown except through complying with the laws of God. [These words extend to all Christians, and they warn us, not against engaging in secular callings, but against so entangling ourselves in them that they hinder the growth and development into the likeness of Christ.] 2 Timothy 2:6 The husbandman that laboreth must be the first to partake of the fruits.–The husbandman must labor according to the laws of nature for the production of food, and then he who labors must first receive the benefit and fruits of that labor. In the spiritual world men must labor according to the will of God, and he who labors must first partake of the blessings. [It is the enduring, patient, self-sacrificing toil that is rewarded in the affairs of common life. The man who endures hardness, whether as soldier, athlete, or tiller of the ground, wins the reward, and as in the world so in the service of God. The teaching in the triple picture that Paul draws is not every soldier wins his commander’s applause, but only the one who devotes himself heart and soul to the conflict; not every athlete wins the prize, but only he who trains with anxious, painful care; not every toiler of the soil gathers the earth’s fruits, but only the patient toiler. So must it be in the life of the Christian. It is not enough to say, “Behold what manner of love the Father hath bestowed upon us, that we should be called children of God, " but we should be so earnest and diligent in the effort to grow into the likeness of the Lord Jesus Christ that we can say, “And such we are.” (1 John 3:1.)] 2 Timothy 2:7 Consider what I say; [Think of the condition of the soldier, and of the principles on which he is enlisted; think of the aspirant for the crown in the Grecian games; think of the farmer patiently toiling in the prospect of the distant harvest ; and then go to work with a similar spirit. These things are worth attention. When the Christian thinks of his hardships , of his struggles against the evil world, of his arduous and discouraging toil, let him think of the soldier, of the man who struggles for the world’s honors, and the patient farmer and be content. How patiently they bear all, and yet for inferior rewards.] 2 Timothy 2:7 for the Lord shall give thee understanding in all things. –Enable Timothy to see the force of these considerations and to apply them to his case. Such are after the discouragements of the Christian. So prone are we to despondency that we need the help of the Lord to enable us to apply these most obvious considerations and to derive support from the plain and simple truths and promises. 2 Timothy 2:8 Remember Jesus Christ,–[Timothy was to remember , was ever to bear in mind, two great facts. They are to be the foundation stones of his life’s work. Remembering these in the hour of his greatest trouble, he was never to be cast down , but ever to take fresh courage. The two parts he was to remember were: that Jesus Christ, for whose sake he suffered , like Timothy and Paul, was born of flesh and blood and yet he was risen from the dead. Surely in the hour of his weakness such a thought would be sufficient to inspire him with comfort and courage. Two facts, then, the resurrection and incarnation of the Lord, are ever to be in the mind of Timothy.] 2 Timothy 2:8 risen from the dead,–The resurrection would always be reminding him of his Lord’s victory over death and of his present glory. 2 Timothy 2:8 of the seed of David,–[The thought of Jesus being born “of the seed of David” would impress on his mind that the risen and glorified Lord Jesus sprang, too, like himself, from mortal flesh and blood. The reason of the incarnation being ex pressed in this special manner, born “of the seed of David, " was to include another truth. The “risen from the dead” was not only born of flesh and blood, but belonged to the very race specified in those so revered by Timothy and the chosen race from which should spring the Messiah: “Behold, the days come, saith Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called: Jehovah our righteousness.” (Jeremiah 23:5-6.) No doubt Paul’s purpose was to raise the fainting and much-tried Timothy in this hour of discouragement, and to supply a ground of confidence to the yet unborn Christians, who, in their day, would be as Timothy was when Paul pressed these thoughts on his beloved son in the faith; but in the background, in all probability, there lay another purpose. These great comforting truths were to be maintained and taught in the presence of those false teachers who were ever ready to explain away or even to deny then as now the beginning and the end of the life of the Son of God and his ministry on earth, his incarnation, and his resurrection.] 2 Timothy 2:8 according to my gospel:–The great truth as preached by Paul was that Jesus Christ rose from the dead. He was the first fruits that gave assurance of the resurrection of all men as the full harvest. 2 Timothy 2:9 wherein I suffer hardship unto bonds, as a malefactor ;–In and for the gospel he suffered trouble, arrest, imprisonment, and affliction as though he had been an evildoer. Had he been a thief, a murderer, or a disturber of the peace, he would have suffered the same punishment that he did suffer. 2 Timothy 2:9 but the word of God is not bound.–He was imprisoned, deprived of his freedom, bound, but rejoiced that the word of God was not bound and could not be. No chain or prison wall can bind the word of God. [The words have a wide range of meaning. His hands were manacled, but his tongue was free, and with it he could speak the word of God. Apart from any action of his own that word was working actively outside his prison walls. There was no ground for fear that its course was over.] 2 Timothy 2:10 Therefore I endure all things–Paul endured all things in order that the word of God might be widely spread and disseminated; he as a faithful soldier at his post bore up with quiet, patient courage against suffering, and he did it for the elect’s sake; that is, for those whom, in his infinite mercy, God has been pleased to choose as his people, for those who in his unfathomable love are yet to be brought into the one fold. 2 Timothy 2:10 for the elect’s sake,–From this it is clearly shown that Paul was speaking of a class, and not as individuals as such. This is no way intimates that God by any direct power elected them; but had chosen to elect a certain class, and left it to everyone to make himself of that class. It is said of that class that they were elect “according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” (1 Peter 1:2.) One who does not show his election by obeying God may be sure that he will never be elected to anything beyond obedience. So obedience is the prerequisite to all other higher election. There is not a word in this to discourage a man from seeking to make his calling and election sure or to give him assurance of salvation save in obedience to the will of God. There is no doubt but there is a certain election taught in the Bible.

In the passage before us it is clearly taught, as well as in some others. Jesus said: “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.” (John 10:16.) In this he recognizes that he had a flock that were not then following him as the Shepherd. At Corinth the Lord said unto Paul: “Be not afraid, but speak and hold not thy peace: for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city.” (Acts 18:9-10.) They had not yet believed, but God called them his people. The meaning of both passages is that they were a number of persons of that frame of mind and disposition of heart that when they heard the gospel they would believe and obey it. 2 Timothy 2:10 that they also may obtain the salvation which is in Christ Jesus with eternal glory.–This was said before they were converted and shows that those willing to receive the gospel when they hear it are regarded as elect. It is possible that Paul had this class in view and for the sake of those who would receive it when they heard it, and he was willing to endure all things for this class, whether Jews or Gentiles, that they might hear the gospel, and through it obtain the salvation which is in Christ Jesus with eternal glory. 2 Timothy 2:11 Faithful is the saying: For if we died with him, we shall also live with him:–It is a true saying, if we be dead with Christ to the world, we shall also be alive with him spiritually. [Faith in Christ united us with him in his death (Romans 6:1-13; Colossians 3:3; 1 Peter 2:24); but this union with him involves, not only a new relation to him, whereby through his death we have justification with God, but also a true and real fellowship with him in the spirit and objects of his death, so that in our present life we know “the power of his resurrection, and the fellowship of his sufferings, becoming conformed unto his death.” (Philippians 3:10.) Here also a fellowship with Christ is set forth which is complete fellowship of life, and consequently also a fellowship of fortune, not barely of thought and feeling. This spiritual death with him with its consequent “fellowship of his sufferings, " and readiness to suffer, if need be, bodily death with him, is the sure pledge of life with him, not only present spiritual life (Romans 6:8), but also the future resurrection life. The necessary result of sharing his death now is the eternal sharing of his life.] 2 Timothy 2:12 if we endure,–It is frequently impressed in the Scriptures that if one would reign with him there, he must suffer with him here. To suffer with him is to suffer for the truth, for the redemption of man as he suffered. To refuse to suffer with and for him is to deny him. When we deny him before men, he will deny us before his Father and the holy angels. 2 Timothy 2:12 we shall also reign with him:–The union with him in suffering, by enduring hardship and death for him, insures ultimate exultation with him. How must this glorious truth, believingly apprehended, have thrilled the souls of martyrs of Christ in the days of persecution! But it does not come to them only. Every Christian is under obligation to die with Christ through the mortification of his own pleasures and desires, and to put to death his former sins through the martyrdom of the flesh. 2 Timothy 2:12 if we shall deny him, he also will deny us:–[Perhaps this is an illusion to the Lord’s own words: “But whosoever shall deny me before men, him will I also deny before my Father who is in heaven” (Matthew 10:33), to which also is added “But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them, bringing upon themselves swift destruction.” (2 Peter 2:1). Also: “For there are certain men crept in privily , even they who were of old written of beforehand unto this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord , Jesus Christ.” (Jude 1:4.)] 2 Timothy 13 if we are faithless, he abideth faithful, for he cannot deny himself.–If we are not true to our faith in him, yet he abideth faithful to himself. He cannot be untrue to himself or be untrue to his teachings. He must be true to them, and they will condemn everyone not true to him. SECTION TWO THE OF GOD AND FALSE 2 Timothy 2:14 to 2 Timothy 4:8 HE FROM 2 Timothy 2:14-262 Ti 2:14 Of these things put them in remembrance,–Paul has been urging Timothy to be strong in endurance, to bear trouble and suffering with brave patience. He now charges him respecting the special work he has to do; and first he deals with his duties as a teacher of truth brought face to face with teachers of error. 2 Timothy 2:14 charging them in the sight of the Lord,–This is a very earnest, solemn thought for every public teacher and one calculated now as then to deepen the life of every proclaimer of the gospel. There was a grave danger that such empty profitless disputes about words and expressions, which, we know, occupied the attention of many of the so-called teachers at Ephesus would end in distracting the minds of the members of the church who would naturally take their tone in matters connected with their religious life from their teachers, and thus words would soon come to be substituted for acts in the lives of men and women called by the name of Christ. See 1 Timothy 6:4 where these “disputes of words” are mentioned among the special characteristics of the false teachers. that they strive not about words, to no profit,–It is almost universally regarded that this refers to the Judaizing teachers , but it refers equally to every and all questions not taught in the Scriptures. All things not so taught are without profit to man, and the introduction of them produces strife. 2 Timothy 2:14 to the subverting of them that hear.– [Not only are such arguments and disputes useless and profitless, but they are positively mischievous. In the history of Christianity, Paul’s repeated warning respecting the danger of these disputes about words and expressions has been sadly verified. Such contentions unsettle the mind, shake the faith, and distract from real, earnest, and patient work for Christ.] 2 Timothy 2:15 Give diligence to present thyself approved unto God ,–The study of the word of God that he might understand and obey it was the way to show himself approved of God. When God approved he would be with and bless and strengthen him. Jesus Christ was the specially appointed of God who was approved because it was his meat to do his Father’s will. All who, like Jesus, have no other will save the will of the Father , are approved of God. If he stands approved of God, he will have no cause of shame, no matter who disapproves. David says: “Oh that my ways were established to observe thy statutes!

Then shall I not be put to shame, when I have respect unto all thy commandments.” (Psalms 119:5-6.) If one will learn and keep the commandments of God, he will never have cause for shame. Being approved implies being tried and proved as precious metals are proved before they are accepted as genuine. Of such it is said: “Blessed is the man that endureth temptation; for when he bath been approved, he shall receive the crown of life, which the Lord promised to them that love him.” (James 1:12.) 2 Timothy 2:15 a workman that needeth not to be ashamed,–[This indicates that ceaseless, serious, earnest zeal, which was one of his chief characteristic traits. And certainly if the proposed standard is to be reached or seriously aimed at, an abundance of zeal will be required. The end proposed is that of presenting himself to God in such a way as to secure his approval without fear of incurring the reproach of being a workman who had shirked his responsibility.] 2 Timothy 2:15 handling aright the word of truth.–The Scriptures were addressed to different classes of persons as any who will study them will learn. A proper regard for these divisions is needed to avoid confusion. It is probable that Paul here warned Timothy to distinguish properly between the things addressed to those under the law of Moses and those not under it. He draws the distinction by saying: “Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.” (Romans 3:19-20.) It would be wrong to apply the law of circumcision to those not under the law of Moses. So there are different classes under the Christian law. Care must be had that the Scriptures be applied to those addressed.

For example: “Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins.” (Acts 2:38.) If this language were applied to those in Christ who sin, it would require one every time he sinned to be baptized. This would be misleading and cause confusion. Study is required to understand the different classes and divisions, to rightly apply it. Clinging to what is taught, avoiding that not taught, is very necessary in the application of the Scriptures. 2 Timothy 2:16 But shun profane babblings:–Everything not commanded by God in the Scriptures may safely be placed under this head. It refers to the questions brought in then, that diverted from the word of God, caused division and strife. This was to be shunned. 2 Timothy 2:16 for they will proceed further in ungodliness,–[Cherishing them will lead to more and more ungodliness. The addition of one thing not required of God leads to another. Their teaching is of a kind that will spread rapidly, and it is deadly in its effects.] 2 Timothy 2:17 and their word will eat as doth a gangrene:–Gangrene poisons the whole frame and quickly becomes fatal. So does the introduction of things not taught by God–the doctrines of men. These doctrines spread rapidly, corrupt the whole church till spiritual death ensues to the church of God. [Error is a diffusive poison rapidly spreading through the whole body and tending to vital decay and ultimate destruction.] 2 Timothy 2:17 of whom is Hymenaeus and Philetus;–[Of these false teachers nothing is known beyond the mention of Hymenaeus , who, regardless of the severe action which had been taken against him, was apparently still continuing in his error. (1 Timothy 1:20.) Their names were simply given as examples of the teachers of errors to which Paul was referring–fearless leaders, most likely, in their cheerless, destructive school of doctrine.] 2 Timothy 2:18 men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.–[In the absence of clearer evidence, it cannot be said with certainty what their error was, but the words apparently point to Paul’s words in Romans 6:3-4 and Colossians 2:12, where he says, “Having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead.” If so, they may have taught that “raised with him” in baptism was the true resurrection and come to the conclusion that the resurrection was already past. In reaching such a conclusion they made a fatal mistake, for the resurrection of the body, grounded upon the Lord’s own words, is one of the cardinal doctrines of the gospel, as the following clearly shows: “Marvel not at this: for the hour cometh, in which all that are im the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life and they that have done evil, unto the resurrection of judgment.” (John 5:28-29.) Upon this Paul delighted to dwell, as in his words before Felix: “But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust. Herein I also exercise myself to have a conscience void of offence toward God and men always.” (Acts 24:14-16.) With this resurrection of the body, Paul, guided by the Holy Spirit, taught men that the future state of rewards and punishments was intimately bound up; the soul will be clothed with a body of glory or with a body of shame , according to the deeds done in the body. These men opposed their own idealism to the strong and healthy teaching of the Holy Spirit through Paul.] 2 Timothy 2:19 Howbeit the firm foundation of God standeth, having this seal,–Great and good men may turn from the truth, may make shipwreck of their own souls and may lead others down to ruin, yet the foundation of God remains steadfast and sure. God’s faithfulness to himself, to his promises, to them that trust him as the foundation of all hope of good here and hereafter stands sure and the seal is given. 2 Timothy 2:19 The Lord knoweth them that are his:–Those who trust him he will never forsake. Of this class, Jesus Christ said “My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand.” (John 10:27-28.) 2 Timothy 2:19 and, Let every one that nameth the name of the Lord depart from unrighteousness.–Let everyone who takes the name of the Christ upon him be careful to depart from iniquity. We believe in Christ, are consecrated to him through faith, in baptism take his name upon us and should be careful to depart from all unrighteousness; therefore, believers must separate themselves from all iniquity, injustice, and wrong. [The words, “nameth the name of the Lord, " must be understood in the sense that no man can confess that he believes with all his heart that Jesus is the Christ the Son of the living God and deliberately practice unrighteousness. The two things are utterly incompatible–incapable of existing together. Unrighteousness here includes the teaching of false teachers as their teachings led away from the truth and resulted in an evil and lax way of life.] 2 Timothy 2:20 Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth;–Paul carries out here the idea of a house of which God’s promises are the foundation by which he means thus to intimate, for the encouragement of the fainthearted believers, that the heresies and backsliding of many professing Christians does not affect God’s covenant and promises to true and faithful believers: for as “in a great house” there are not only “vessels of gold and of silver, but also of wood and of earth, " so in the church there are not only true Christians found, but persons who are not , whose hypocrisy and iniquity are overruled to fulfill his righteous purposes. Such being the case, “let every one that nameth the name” of Christ depart from iniquity if he desires to attain the resurrection of the just. This he must do. There are bad as well as good characters in the church as in a large house there are various kinds of vessels, yet it is only by cleansing himself from all iniquity that he can be fit for his Lord and Master’s service here and his reward hereafter. 2 Timothy 2:20 and some unto honor, and some unto dishonor.–[But this is by no means all. A vessel once made by the artificer cannot change itself. It cannot become any other material than of that of which it was originally made. But Paul here represents vessels as changing themselves. This is absolutely incompatible with the idea that God has made a certain number of persons to be saved and a certain number to be lost. It is , on the contrary, the most surprising assertion of the freedom of the human will in Scripture: for a man is not only supposed to be able, but is responsible for changing himself from that which is typified by an earthen vessel into that which is typified by a golden one.

Hymenaeus and Philetus had fallen from being golden vessels into earthen ones, but if they repented they might become gold or silver ones; that is, if they purged themselves from the error in question and abstained from them who held it. By the fact that a man has once fallen into this pernicious error, he is not condemned forever , but by cleaning himself and becoming sanctified meet for the Master’s use “prepared unto every good work.”] 2 Timothy 2:21 If a man therefore purge himself from these, he shall be a vessel unto honor,–God uses only such as are fitted for his use. The reason God does not use more persons, or use them more effectively, is because they are unfitted for his use. 2 Timothy 2:21 sanctified, meet for the master’s use, prepared unto every good work.–When fitted for his use, he is prepared for every good work. Man’s duty is to so live as to fit himself for the service of God, and then God will direct him and use him. 2 Timothy 2:22 But flee youthful lusts,–Timothy was at this time about thirty-six years old. Lusts and passions are strong in youth. He must fight with and conquer those lusts, passions, and desires which are more peculiarly tempting to those who are still in the meridian of life. These youthful lusts are by no means to be limited to those varied and fatal excesses in sensual passion, but to all the irregular desires and propensities belonging to earlier life as self-conceit, pride, ambition, love of applause; any impetuous passions to which the warmth of the age is prone. [This is not to be interpreted of lusts properly so called , such a sense being foreign to the context, and to the character of the person addressed; and the abstinence elsewhere ascribed to Timothy excludes the idea of sensuality. It would seem that Paul meant to denote those vehement, impetuous , and headstrong passions mostly found in young men, but which are sometimes found in middle age, which Timothy had nearly reached, and accordingly against which Paul here cautions him and through him other preachers of the gospel, both young and middle aged, as well as Timothy. Now when we consider that it was rashness, vanity, and rage for controversy and novelty that hurried Hymenaeus and Philetus into those baneful errors, against which Paul here cautions Timothy, the suitableness of the present admonition will be very apparent.] 2 Timothy 2:22 and follow after righteousness,–To restrain the sins of youth and cultivate righteousness and holiness is to lay the foundation in youth for resisting the sins of the middle and old age. He was to avoid youthful lust on the one hand, and on the other to follow after righteousness, doing right with God’s law as the standard of living. 2 Timothy 2:22 faith,–Fidelity in all the relations to God and man. Fidelity is the practice of faith. 2 Timothy 2:22 love,–Live is the doing good to all through discharging the duties God has laid upon man. 2 Timothy 2:22 peace,–The peace that comes of doing the will of God ; peace with all that are at peace with God. 2 Timothy 2:22 with them that call on the Lord out of a pure heart.– [To call upon is to invoke his aid. To call upon the name of Jesus Christ our Lord is to invoke his aid as the Christ, the Messiah predicted by the prophets, and as our almighty and sovereign possessor and ruler. It is in that sense that Jesus is Lord. All authority in heaven and on earth was committed unto him (Matthew 28:18) after he died and rose again that he might be. the Lord of the dead and the living; that is, that he might acquire that peculiar right of possession in his people which arises from his having purchased them with his own blood (Acts 20:28). To call upon the name of Jesus as Lord is therefore to worship him. It looks to him for that help which God only can give.

All Christians, therefore, are worshipers of Christ and every sincere worshiper is a true Christian. The phrase expresses not so much an individual act of invocation as an habitual state of mind and its appropriate expression.] 2 Timothy 2:23 But foolish and ignorant questionings refuse,–Things not taught by God are to be avoided because they breed strife and division. 2 Timothy 2:23 knowing that they gender strifes.–[Paul correctly says that the effect of such disputes is to engender harsh contention and strife. Points of vital import can and should be discussed carefully and prayerfully by those who are diligently and prayerfully seeking the truth.] 2 Timothy 2:24 And the Lord’s servant must not strive,–The servant of the Lord must not engage in bitter strife. [Everything which is likely to be the cause of strife, heartburning, or hot words is singularly out of place in the life of a servant of the Lord. This, however is not out of harmony with the exhortation: “I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints.” (Jude 1:3.)] 2 Timothy 2:24 but be gentle towards all,–Gentleness, with an appetite for teaching, and patience toward those in error, and who oppose the truth is compatible with firmness and fidelity in maintaining the truth. [Paul would press upon Timothy and his successors the great truth that was the Master’s will that the nations of earth who sit in darkness and in the shadow of death should learn by slow, though sure, degrees how lovely and desirable a thing it is to be a Christian–should come at length to see clearly that Christ is the only lover and real friend of man.] 2 Timothy 2:24 apt to teach, forbearing,—[This is what the servant of the Lord should really aim at being–the teacher rather than the controversialist. Rather the patient endurer of wrong than the fomenter of dissensions and wordy strifes.] 2 Timothy 2:25 in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth,–The feelings and impulses of the flesh, the excitements and rivalries of controversy, the desire to expose error, and to make it appear unworthy–all have a tendency to lead us to forget that the Lord demands courteous consideration in our treatment of others. He demands that we give the same consideration to the mistakes and faults of others that we would like to receive and expect of them for our mistakes and faults. It does not mean that we should overlook their mistakes or let the faults go unreproved; but he demands that we should treat them kindly and to respect their feelings in correcting them. Wisdom demands this as well as the fundamental spirit of the Christian religion. Especially we should treat every man’s religious feelings and practices with the respect and courtesy we would like to have shown us. This does not involve any compromise of truth or righteousness or any winking at errors.

Every man wishes, if he holds error, to be delivered from it. We desire it if we are true and honest.

To treat them as we would be treated demands that we should show that we also desire to be freed from error. We should do this as far as we are able. But we regard our religion as sacred; we believe it true and holy. Others regard theirs in the same way. Our duty is to treat them in trying to correct their errors as we would have them treat us in trying to correct what they regard as error. None of us have room for boasting of our knowledge.

We should be modest, and while striving to correct and teach others, we should do it in meekness and forbearance for those most confident in their knowledge and practice are most liable to err. So, instead of denouncing others with harsh words, let us seek to teach them in meekness. [By “them that oppose themselves, " it is not likely that Paul alludes so much to those teachers of false doctrine as those led away by them.

He says: “A factious man after a first and second admonition refuse; knowing that such a one is perverted, and sinneth, being self-condemned.” (Titus 3:10-11.) But the ones referred to in the passage before us were to be dealt with in a different manner. Their treatment was to be a gentle one. Nothing is said here of a first and second admonition only; no hint is given that these are to be shunned.] 2 Timothy 2:26 and they may recover themselves out of the snare of the devil,–[The sin which issues in unbelief is here represented as a kind of drunkenness, and by repentance a man becomes sober again, so Jesus calls it “when he came to himself.” (Luke 15:17.) Again sin, so far from freedom to do as one likes, is a state of being ensnared by the devil, from which he is to be captured alive–to do the service of him whose service is perfect freedom. Here we have the thought frequently enunciated by Paul that man being a creature cannot have real independence; his only freedom is to choose whom he will serve. He must cast down imaginations, and every high thing that is exalted against the knowledge of God, and bring “every thought into captivity to the obedience of Christ” (2 Corinthians 10:5) or fall under the dominion of the devil. There is no other alternative. He cannot serve two masters, but he must serve one and his wisdom is to choose the service of the Father who created him and the Savior who died to redeem him.] 2 Timothy 2:26 having been taken captive by him unto his will.–Men who turn from God and his ways to follow the ways of men are led by the devil. Under specious pretext of following their own wisdom, they are taken captive by him at his own will.

2 Timothy 2:1

2 Timothy 2:1 2 Timothy 2:1 ————————— συG4771 THOU ουνG3767 , τεκνονG5043 μουG3450 MY CHILD, ενδυναμουG1743 [G5744] BE STRONG ενG1722 IN τηG3588 THE χαριτιG5485 GRACE τηG3588 WHICH “IS” ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS. my: 2 Timothy 1:2, 1 Timothy 1:2, 1 Timothy 1:18 be: 2 Timothy 1:7, Joshua 1:7, Haggai 2:4, 1 Corinthians 16:13, 2 Corinthians 12:9, 2 Corinthians 12:10, Ephesians 6:10, Philippians 4:13, 2 Peter 3:18 Deuteronomy 3:28 - charge Joshua Deuteronomy 31:6 - Be strong Joshua 1:6 - Be strong 1 Samuel 23:16 - strengthened 1 Kings 2:2 - be thou 1 Chronicles 22:13 - be strong 2 Chronicles 19:11 - Deal courageously 2 Chronicles 32:7 - strong Psalms 71:16 - I will go Isaiah 35:4 - Be strong Daniel 10:19 - be strong Daniel 11:32 - shall be Zechariah 8:9 - Let Zechariah 10:12 - I will Luke 2:40 - strong Romans 4:20 - but was Romans 15:1 - strong 2 Corinthians 8:7 - this Galatians 1:6 - the grace Colossians 1:11 - unto 1 Timothy 3:13 - great 1 Timothy 6:20 - O Timothy Hebrews 13:9 - it Isaiah 1 John 2:14 - because ye are 2 Timothy 2:1. ———————– See comments at 1 Timothy 1:2 for explanation of son. Being a pupil of Paul, his teacher was desirous that he do the good work that was entrusted to him (1 Timothy 1:3-4). Grace is the unmerited favor of the Lord, but it may be obtained by faithfulness to His cause. Timothy is directed to be Strong in that favor, and that can be accomplished by properly handling the inspired truths that His apostle has communicated to his “son.” 2 Timothy 2:1 ——————————————————————————– Therefore (οὖν) In view of what has been said in the previous chapter. ——————————————————————————– Be strong (ἐνδυναμοῦ) In Paul, Romans 4:20; Ephesians 6:10; Philippians 4:13. Lit. be strengthened inwardly. ——————————————————————————– In the grace (ἐντῃχάριτι) Grace is the inward source of strength. Comp. the association of grace and strength in 2 Corinthians 12:9. 2 Timothy 2:1 ——————————————————————————– Be strengthened (endunamou). Present passive imperative of endunamoτ. See already 1 Timothy 1:12; Romans 4:20; Philippians 4:13; Ephesians 6:10. “Keep on being empowered,” “keep in touch with the power.” ——————————————————————————– In the grace that is in Christ Jesus (en tηi chariti tηi en Christτi Iηsou). Where the power is located. Christ is the dynamo for power only when and while we keep in touch with him.

2 Timothy 2:2

2 Timothy 2:2 2 Timothy 2:2 ————————— καιG2532 AND αG3739 THE THINGS WHICH ηκουσαςG191 [G5656] THOU DIDST HEAR παρG3844 OF εμουG1700 ME διαG1223 WITH πολλωνG4183 MANY μαρτυρωνG3144 , ταυταG5023 THESE παραθουG3908 [G5639] COMMIT πιστοιςG4103 TO ανθρωποιςG444 MEN, οιτινεςG3748 SUCH AS ικανοιG2425 εσονταιG2071 [G5704] SHALL BE καιG2532 ALSO ετερουςG2087 OTHERS διδαξαιG1321 [G5658] TO TEACH. the things: 2 Timothy 1:13, 2 Timothy 3:10, 2 Timothy 3:14 among: or, by many: 1 Timothy 4:14, 1 Timothy 6:12 the same: 2 Timothy 1:14, 1 Timothy 1:18, 1 Timothy 5:22 faithful: Numbers 12:7, 1 Samuel 2:35, Nehemiah 7:2, Psalms 101:6, Proverbs 13:17, Jeremiah 23:28, Matthew 24:25, Luke 12:42, Luke 16:10-12, 1 Corinthians 4:2, Colossians 1:7, 1 Timothy 1:12, Hebrews 2:17, Hebrews 3:2, Hebrews 3:3, Revelation 2:10-13 who: 2 Timothy 2:24, 2 Timothy 2:25, Ezra 7:10, Ezra 7:25, Malachi 2:7, Matthew 13:52, 1 Timothy 3:2-9, 1 Timothy 4:6, Titus 1:5-9 Leviticus 14:42 - General Leviticus 21:24 - Aaron 2 Kings 22:7 - they dealt faithfully 1 Chronicles 15:16 - chief Proverbs 15:7 - lips Ezekiel 44:15 - the sons Matthew 24:45 - is John 15:16 - ordained John 20:21 - as Acts 13:2 - Separate Acts 13:3 - General Acts 14:23 - they had Romans 12:7 - or he 1 Corinthians 4:17 - faithful Colossians 4:17 - the ministry 1 Thessalonians 2:4 - to be 1 Timothy 1:11 - which Titus 1:9 - fast Hebrews 13:9 - it Isaiah 2 Peter 1:15 - I will 2 Timothy 2:2. ———————– Timothy was not an inspired man, but had to receive instructions from Paul or others who were inspired. The witnesses evidently included those referred to in 1 Timothy 4:14 1 Timothy 6:12. It is true also that the truths about the divinity and authority of Jesus that Paul had declared to Timothy, had been attested by many who could speak from personal knowledge. With such an array of basic support, Timothy should be fully persuaded of their genuineness, and of their right to be transmitted to others. Hence Paul instructs him to commit them to faithful or trustworthy men, not to men of ambition for prominence but perhaps lacking in sincere interest. These faithful men thus equipped with the truths coming to them from Paul through Timothy, would be able to teach others in the principles of the Gospel. 2 Timothy 2:2 Among many witnesses (διὰπολλῶνμαρτύρων) Διὰ through the medium of, and therefore in the presence of. ——————————————————————————– Commit (παράθου) As a trust or deposit (παραθήκη). See on 2 Timothy 1:12; 2 Timothy 1:14. In Paul only 1 Corinthians 10:27. ——————————————————————————– Faithful (πιστοῖς) Not believing, but trusty, as appears from the context. See on 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. ——————————————————————————– Able (ἱκανοὶ) In Pastorals only here. Very common in Luke and Acts: a few times in Paul. See on many, Romans 15:23. 2 Timothy 2:2 ——————————————————————————– From me (par’ emou).

As in 2 Timothy 1:13. Paul was Timothy’s chief teacher of Christ. ——————————————————————————– Among many witnesses (dia pollτn marturτn).

Plutarch has dia in this sense and Field (Ot. Norv.) suggests that it is a legal phrase “supported by many witnesses.” Not mere spectators, but testifiers. See Paul’s use of dia 1 Thessalonians 4:2; 2 Corinthians 2:4; Romans 2:27; Romans 14:20. Paul in 1 Corinthians 15:1-8 gives many witnesses of the resurrection of Christ. ——————————————————————————– Commit thou (parathou). Second aorist middle imperative of paratithηmi (1 Timothy 1:18) to deposit, same metaphor as parathηkη in 2 Timothy 1:12; 2 Timothy 1:14. “Deposit thou.” ——————————————————————————– Faithful (pistois). “Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. ——————————————————————————– Able (hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. ——————————————————————————– Others also (kai heterous).

Not necessarily “different,” but “others in addition.” This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda.

2 Timothy 2:3

2 Timothy 2:3 2 Timothy 2:3 ————————— συG4771 THOU ουνG3767 κακοπαθησονG2553 [G5657] SUFFER ωςG5613 AS καλοςG2570 GOOD στρατιωτηςG4757 A SOLDIER ιησουG2424 OF JESUS χριστουG5547 CHRIST. endure: 2 Timothy 2:10, 2 Timothy 1:8, 2 Timothy 3:11, 2 Timothy 4:5, 1 Corinthians 13:7, 2 Corinthians 1:6, Hebrews 6:15, Hebrews 10:32, Hebrews 11:27, Hebrews 12:2, Hebrews 12:3, James 1:12 a good: 2 Corinthians 10:3-5, Ephesians 6:11-18, 1 Timothy 1:18 Numbers 4:23 - to perform the service Numbers 8:24 - wait upon Numbers 16:5 - even him Joshua 10:9 - all night Judges 3:2 - might know 2 Samuel 11:11 - my lord 1 Chronicles 26:6 - mighty men of valour Nehemiah 4:17 - with one Proverbs 27:17 - so Jeremiah 13:5 - as Luke 9:60 - but Luke 10:2 - the labourers Acts 23:31 - as 1 Corinthians 9:7 - goeth 1 Corinthians 16:13 - quit 2 Corinthians 10:4 - our Philippians 2:25 - fellowsoldier Philemon 1:2 - our fellowsoldier Hebrews 11:25 - Choosing Revelation 1:9 - companion 2 Timothy 2:3. ———————– A good soldier is one who is willing to endure hardness or hardships on behalf of his country. He cannot always be resting in the comfort of his own camp, but must be out on the firing line before the enemy. Likewise the soldier of the cross must face the many persecutions as he battles against the enemies of the Lord. 2 Timothy 2:3 Endure hardness (συνκακοπάθησον) Comp. 2 Timothy 1:8. A.V. verse fails to give the force of συν with. Rend. suffer hardship with me. ——————————————————————————– Soldier (στρατιώτης) Only here in Pastorals. oP. Frequent in Acts. 2 Timothy 2:3 ——————————————————————————– Suffer hardship with me (sunkakopathēson). See note on 2 Timothy 1:8 for this verb. The old preacher challenges the young one to share hardship with him for Christ. ——————————————————————————– As a good soldier (hos kalos stratiōtēs).

Paul does not hesitate to use this military metaphor (this word only here for a servant of Christ) with which he is so familiar. He had already used the metaphor in 1 Corinthians 9:7; 2 Corinthians 10:3.; 1 Timothy 1:18. In Philippians 2:25 he called Epaphroditus “ my fellow-soldier” (sunstratiōtēn mou) as he did Archippus in Philemon 1:2.

2 Timothy 2:4

2 Timothy 2:4 2 Timothy 2:4 ————————— ουδειςG3762 NO ONE στρατευομενοςG4754 [G5734] SERVING AS A SOLDIER εμπλεκεταιG1707 [G5743] HIMSELF ταιςG3588 τουG3588 WITH THE βιουG979 OF LIFE πραγματειαιςG4230 AFFAIRS, ιναG2443 THAT τωG3588 HIM WHO στρατολογησαντιG4758 [G5660] HIM AS A SOLDIER αρεσηG700 [G5661] HE MAY PLEASE. that warreth: Deuteronomy 20:5-7, Luke 9:59-62 entangleth: 2 Timothy 4:10, Luke 8:14, 1 Corinthians 9:25, 1 Corinthians 9:26, 1 Timothy 6:9-12, 2 Peter 2:20 that he: 1 Corinthians 7:22, 1 Corinthians 7:23, 2 Corinthians 5:9, 1 Thessalonians 2:4 Exodus 6:13 - General Numbers 4:23 - to perform the service Numbers 4:30 - service Numbers 16:5 - even him Deuteronomy 20:7 - lest he die 2 Samuel 11:11 - my lord Zechariah 10:4 - of him came forth Matthew 6:25 - Take Luke 9:3 - Take Luke 9:60 - but Acts 6:2 - we should Acts 9:15 - a chosen Acts 18:25 - fervent Acts 21:13 - for Acts 23:31 - as 1 Corinthians 6:3 - pertain 1 Corinthians 9:7 - goeth 1 Corinthians 15:19 - this 2 Corinthians 10:3 - we do Philippians 2:25 - fellowsoldier Colossians 1:10 - all Philemon 1:2 - our fellowsoldier Hebrews 12:1 - let us lay Revelation 17:14 - and they 2 Timothy 2:4. ———————– There are two applications of this verse, a specific and a general one. The former is concerning a person like Timothy who has gone into the special “work of an evangelist” (chapter 4:5). Such a person must give his entire attention to that work, not being involved in temporal affairs. The latter is applied to all Christians, and pertains to matters that would interfere with the kind of personal conduct a true disciple of Christ should practice. Specifications would be tOo numerous to mention in this space, but any kind of occupation, whether it is right or wrong of itself, that will prevent a disciple from doing his duty, would constitute the entangling affairs mentioned in this verse. 2 Timothy 2:4 That warreth (στρατευόμενος) Better, when engaged in warfare. Rev. no soldier on service. In Paul, 1 Corinthians 9:7; 2 Corinthians 10:3. In Pastorals only here and 1 Timothy 1:18. ——————————————————————————– Entangleth himself (ἐμπλέκεται) Only here and 2 Peter 2:20 (see note). This has been made an argument for clerical celibacy. ——————————————————————————– In the affairs of this life (ταῖςτοῦβίουπραγματίαις) Better, affairs of life. Not as A.V. verse implies, in contrast with the affairs of the next life, but simply the ordinary occupations of life.

In N.T., βίος means either means of subsistence, as Mark 12:44; Luke 8:43; 1 John 3:17; or course of life, as Luke 8:14. Βίος Po. ——————————————————————————– Him who hath chosen him to be a soldier (τῳστρατολογήσαντι) N.T.o. olxx. Better, enrolled him as a soldier. 2 Timothy 2:4 ——————————————————————————– No soldier on service (oudeis strateuomenos). “No one serving as a soldier.” See 1 Corinthians 9:7 for this old verb and 2 Corinthians 10:3; 1 Timothy 1:18 for the metaphorical use. ——————————————————————————– Entangleth himself (empleketai).

Old compound, to inweave (see Matthew 27:29 for plekτ), in N.T. only here and 2 Peter 2:20. Present middle (direct) indicative. ——————————————————————————– In the affairs (tais pragmateiais). Old word (from pragmateuomai, Luke 19:13), business, occupation, only here in N.T. ——————————————————————————– Of this life (tou biou). No “this” in the Greek, “of life” (course of life as in 1 Timothy 2:2, not existence zτη). ——————————————————————————– Him who enrolled him as a soldier (tτi stratologηsanti). Dative case after aresηi (first aorist active subjunctive of areskτ, to please, 1 Thessalonians 2:4, purpose clause with hina) of the articular first aorist active participle of stratologeτ, literary Koinι word (stratologos, from stratos and legτ), only here in N.T.

2 Timothy 2:5

2 Timothy 2:5 2 Timothy 2:5 ————————— εανG1437 δεG1161 AND IF καιG2532 ALSO αθληG118 [G5725] CONTEND " IN THE GAMES " τιςG5100 ANYONE, ουG3756 στεφανουταιG4737 [G5743] HE IS NOT CROWNED εανG1437 μηG3361 UNLESS νομιμωςG3545 αθλησηG118 [G5661] HE SHALL HAVE . strive: Luke 13:24, 1 Corinthians 9:24-27, Philippians 1:15, Colossians 1:29, Hebrews 12:4 is he: 2 Timothy 4:7, 2 Timothy 4:8, Hebrews 2:7, Hebrews 2:9, James 1:12, 1 Peter 5:4, Revelation 2:10, Revelation 3:11, Revelation 4:4, Revelation 4:10 1 Corinthians 9:25 - striveth 1 Corinthians 9:26 - not Ephesians 6:12 - wrestle 1 Timothy 1:8 - lawfully 2 Timothy 2:5. ———————– The apostle takes up another subject for the purpose of illustration, and that is the athletic performances that were popular in those days. Strive for masteries is rendered “contend in the games” by the Englishman’s Greek New Testament. It is the same exercise mentioned in 1 Corinthians 9:25 and commented upon in that place. In those games there were certain rules that the contestants were required to observe, and if they did not strive according to the rules, they were denied the prize even though they appeared to have outdone their rivals. The lesson is that in the great contest where the crown of eternal life is the goal, no one will receive that prize uness he complies with the rules. Of course those regulations have been laid down by the Lord, and they are recorded in the New Testament (John 12:48; Matthew 7:21).

As in the case of the temporal contests, no matter how earnestly a professed contestant labors for the prize of salvation, his earnestness will not count unless it is guided by the law of Christ. Such “zeal” will be unavailing because it is “not according to knowledge” of the authorized rules prescribed by the “righteousness of God” (Romans 10:1-3). 2 Timothy 2:5 ——————————————————————————– Strive for masteries (ἀθλῃ) N.T.o. olxx. Paul uses ἀγωνίζεσθαι (see 1 Corinthians 9:25), which appears also in 1 Timothy 4:10; 1 Timothy 6:12; 2 Timothy 4:7. For masteries is superfluous. Rev. contend in the games; but the meaning of the verb is not limited to that. It may mean to contend in battle; and the preceding reference to the soldier would seem to suggest that meaning here. The allusion to crowning is not decisive in favor of the Rev. rendering. Among the Romans crowns were the highest distinction for service in war. The corona triumphalis of laurel was presented to a triumphant general; and the corona obsidionalis was awarded to a general by the army which he had saved from a siege or from a shameful capitulation.

It was woven of grass which grew on the spot, and was also called corona graminea. The corona myrtea or ovatio, the crown of bay, was worn by the general who celebrated the lesser triumph or ovatio. The golden corona muralis, with embattled ornaments, was given for the storming of a wall; and the corona castrensis or vallaris, also of gold, and ornamented in imitation of palisades, was awarded to the soldier who first climbed the rampart of the enemy’s camp. ——————————————————————————– Is he not crowned (οὐστεφανοῦται) The verb only here and Hebrews 2:7; Hebrews 2:9. For στέφανος crown, see on Revelation 2:9; see on 2 Timothy 4:4; see on 1 Peter 5:4. Paul has στέφανονλαβεῖν, 1 Corinthians 9:25. ——————————————————————————– Lawfully (νομίμως) Pasto. See 1 Timothy 1:8.

According to the law of military service which requires him to abandon all other pursuits. So the law of the ministerial office requires that the minister shall not entangle himself with secular pursuits.

If he fulfills this requirement, he is not to trouble himself about his worldly maintenance, for it is right that he should draw his support from his ministerial labor: nay, he has the first right to its material fruits. 2 Timothy 2:5 ——————————————————————————– If also a man contend in the games (ean de kai athlηi tis). Condition of third class with present (linear) active subjunctive of athleτ, old and common verb (from athlos, a contest), only this verse in N.T., but sunathleτ in Philippians 1:27. Note sharp distinction between athlηi (present subjunctive, engage in a contest in general) and athlηsηi (first aorist active subjunctive, engage in a particular contest). Not “except he have contended,” but simply “unless he contend” (in any given case) “lawfully” (nomimτs). Old adverb, agreeably to the law, in N.T. only here and 1 Timothy 1:8. ——————————————————————————– Is not crowned (ou stephanoutai). Present passive indicative of stephanoτ, old verb (from stephanos, crown), in N.T. only here and Hebrews 2:7; Hebrews 2:9.

One apodosis for two protases. The victor in the athletic contests was crowned with a garland.

2 Timothy 2:6

2 Timothy 2:6 2 Timothy 2:6 ————————— τονG3588 THE κοπιωνταG2872 [G5723] LABOUR γεωργονG1092 δειG1163 [G5904] MUST πρωτονG4412G4413 BEFORE τωνG3588 OF THE καρπωνG2590 FRUITS μεταλαμβανεινG3335 [G5721] . husbandman: Isaiah 28:24-26, Matthew 9:37, Matthew 9:38, Matthew 20:1, Matthew 21:33-41, Luke 10:2, John 4:35-38, 1 Corinthians 3:6-9, 1 Corinthians 9:7-11 that laboureth must be first partaker of the fruits: or, labouring first, must be partaker of the fruits, 1 Corinthians 9:23, Hebrews 10:36 Ezekiel 3:9 - fear Matthew 25:16 - went Luke 10:7 - for 1 Corinthians 9:10 - that ploweth 2 Corinthians 2:17 - which 1 Thessalonians 5:12 - labour 1 Timothy 5:17 - labour 2 Timothy 2:6. ———————– According to the Greek text, the words of this verse should be arranged as follows: “The husbandman must labor before partaking of the fruits.” This is both scriptural and logical, for no man can expect to partake of the fruits of the ground, until after he has labored to produce them. Likewise no one may expect to reap eternal life unless he first sows the proper seed for such a harvest (Galatians 6:7-8). 2 Timothy 2:6 ——————————————————————————– The husbandman that laboreth (τὸνκοπιῶνταγεωργὸν) The verb implies hard, wearisome toil. See on 1 Thessalonians 1:3; see on 1 Thessalonians 5:12. Γεωργός husbandman, only here in Pastorals. oP. See on John 15:1. ——————————————————————————– Must be first partaker (δεῖπρῶτον—μεταλαμβάνειν) Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Μεταλαμβάνειν to partake, oP, and only here in Pastorals. Paul uses μετέχειν.

See 1 Corinthians 9:10; 1 Corinthians 9:12; 1 Corinthians 10:17; 1 Corinthians 10:21; 1 Corinthians 10:30. 2 Timothy 2:6 ——————————————————————————– The husbandman that laboureth (ton kopiτnta geτrgon). “The toiling tiller of the soil” (geτrgon, from gη and ergτ, worker of the earth). See geτrgion (field) in 1 Corinthians 3:9 and also 1 Corinthians 9:7. ——————————————————————————– First (prτton). As is natural and right. ——————————————————————————– To partake (metalambanein). Old word as in Acts 2:46 to share in. Paul elsewhere uses metechτ as in 1 Corinthians 9:12.

2 Timothy 2:7

2 Timothy 2:7 2 Timothy 2:7 ————————— νοειG3539 [G5720] αG3739 THE THINGS λεγωG3004 [G5719] I SAY, δωηG1325 [G5630] MAY GIVE γαρG1063 FOR σοιG4671 THEE οG3588 THE κυριοςG2962 LORD συνεσινG4907 ενG1722 IN πασινG3956 ALL THINGS. Consider: Deuteronomy 4:39, Deuteronomy 32:29, Psalms 64:9, Proverbs 24:32, Isaiah 1:3, Isaiah 5:12, Luke 9:44, Philippians 4:8, 1 Timothy 4:15, Hebrews 3:1, Hebrews 7:4, Hebrews 12:3, Hebrews 13:7 and: Genesis 41:38, Genesis 41:39, Exodus 36:1, Exodus 36:2, Numbers 27:16, Numbers 27:17, 1 Chronicles 22:12, 1 Chronicles 29:19, 2 Chronicles 1:8-12, Psalms 119:73, Psalms 119:125, Psalms 119:144, Psalms 143:8, Psalms 143:9, Proverbs 2:3-6, Isaiah 28:26, Daniel 1:17, Luke 21:15, Luke 24:45, John 14:26, John 16:13, Acts 7:10, 1 Corinthians 12:8, Ephesians 1:17, Ephesians 1:18, Colossians 1:9, James 1:5, James 3:15, James 3:17, 1 John 5:20 Ezra 8:16 - men of understanding 1 Timothy 4:12 - no 2 Timothy 2:7. ———————– The Lord gives things in various ways; sometimes direct and sometimes through the agency of an other. In the present case, He will give Timothy understanding of the proper application of his duties by considering what Paul says to him. Consider is defined by Thayer, “to think upon, heed, ponder, consider.” The simplest statement may convey no proper meaning to one if he treats it with indifference. For this reason Timothy was also told to “give attendance” to reading, etc. (1 Timothy 4:13). The ancient Israelites failed to know what they could have known, because they did not “consider” what the Lord said unto them. “Israel doth not know, my people doth not consider” (Isaiah 1:3). Furthermore, Paul named a large number of important subjects, then exhorted the brethren to “think on these things” (Philippians 4:8). 2 Timothy 2:7 ——————————————————————————– Consider (νόει) Better, understand. ——————————————————————————– And the Lord give thee understanding (δώσειγάρὁκύριοςσύνεσιν) More correctly, for the Lord shall give. For σύνεσιν understanding, see on Mark 12:33; see on Luke 2:47; see on Colossians 1:9. 2 Timothy 2:7 ——————————————————————————– Consider (noei). Present active imperative of noeτ, old verb, to put your mind (nous) on. See Ephesians 3:4 and like command in 1 Corinthians 10:15. Understanding (sunesin). “Comprehension” (from suniηmi, to send together, to grasp). See Colossians 1:9; Colossians 2:2. This is a blessed promise that calls for application.

2 Timothy 2:8

2 Timothy 2:8 2 Timothy 2:8 ————————— μνημονευεG3421 [G5720] ιησουνG2424 JESUS χριστονG5547 CHRIST εγηγερμενονG1453 [G5772] RAISED εκG1537 FROM AMONG νεκρωνG3498 “THE” DEAD, εκG1537 OF “THE” σπερματοςG4690 SEED δαβιδG1138 OF DAVID, καταG2596 τοG3588 TO ευαγγελιονG2098 GLAD TIDINGS μουG3450 MY, Remember: Hebrews 12:2, Hebrews 12:3 Jesus: Matthew 1:1, Acts 2:30, Acts 13:23, Romans 1:3, Romans 1:4, Revelation 5:5 raised: Luke 24:46, Acts 2:24, 1 Corinthians 15:1, 1 Corinthians 15:4, 1 Corinthians 15:11-20 according: Romans 2:16, Romans 16:25, 2 Thessalonians 2:14, 1 Timothy 1:11, 1 Timothy 2:7 Romans 9:5 - of whom 1 Thessalonians 1:5 - our 2 Timothy 2:8. ———————– Among the things Timothy was to consider and remember was the great fact of the story of Christ. He was of the seed of David–was a lineal descendant Of the ancient patriarch, yet that relationship did not keep Him from dying. In truth, He was predestined to die in harmOny with the aims of that lineage. His death was not permanent, however, for his resurrection was accomplished which was the final fact of the Gospel. Paul calls it my Gospel with the meaning of saying “the Gospel which I preach.” He words it in that very way at 1 Corinthians 15:1. 2 Timothy 2:8 ——————————————————————————– Remember that Jesus Christ— was raised, etc. Incorrect. Rend. remember Jesus Christ raised from the dead. Μνημόνευε remember, only here in Pastorals: often in Paul. Ἑγείρειν to raise, very often in N.T., but only here in Pastorals. The perfect passive participle (ἐγηγερμένον) only here. The perfect marks the permanent condition— raised and still living. ——————————————————————————– Of the seed of David Not referring to Christ’s human descent as a humiliation in contrast with his victory over death (ἐγηγερμένον), but only marking his human, visible nature along with his glorified nature, and indicating that in both aspects he is exalted and glorified. See the parallel in Romans 1:3-4, which the writer probably had in mind, and was perhaps trying to imitate.

It is supposed by some that the words Jesus Christ— seed of David were a part of a confessional formula. ——————————————————————————– According to my gospel Comp. Romans 2:16; Romans 16:25, and see 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. 2 Timothy 2:8 ——————————————————————————– Risen from the dead (egηgermenon ek nekrτn).

Perfect passive participle of egeirτ, still risen as the perfect tense shows in 1 Corinthians 15:4; 1 Corinthians 15:12-20. Predicate accusative. “Remember Jesus Christ as risen from the dead.” This is the cardinal fact about Christ that proves his claim to be the Messiah, the Son of God. Christ is central for Paul here as in Philippians 2:5-11. ——————————————————————————– Of the seed of David (ek spermatos Daueid). The humanity of Christ as in Romans 1:3; Philippians 2:7-8. ——————————————————————————– According to my gospel (kata to euaggelion mou). Paul’s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11.

2 Timothy 2:9

2 Timothy 2:9 2 Timothy 2:9 ————————— ενG1722 IN ωG3739 WHICH κακοπαθωG2553 [G5719] I SUFFER μεχριG3360 UNTO δεσμωνG1199 BONDS ωςG5613 AS κακουργοςG2557 AN EVIL DOER : αλλG235 BUT οG3588 THE λογοςG3056 τουG3588 WORD θεουG2316 OF GOD ουG3756 δεδεταιG1210 [G5769] IS NOT BOUND. I suffer: 2 Timothy 1:8, 2 Timothy 1:12, 2 Timothy 1:16, Acts 9:16 as: Ephesians 6:20, 1 Peter 2:12, 1 Peter 2:14, 1 Peter 3:16, 1 Peter 4:15 even: Acts 28:31, Ephesians 6:19, Ephesians 6:20, Philippians 1:12-14, 2 Thessalonians 3:1 but: Ephesians 3:1, Philippians 1:7, Colossians 4:3, Colossians 4:18 Genesis 39:20 - into the prison Ezra 1:11 - five thousand Proverbs 27:17 - so Jeremiah 33:1 - he Jeremiah 36:5 - General Jeremiah 37:21 - Thus Jeremiah 39:15 - while Jeremiah 43:8 - General Matthew 27:2 - bound John 7:13 - spake Acts 4:4 - many Acts 6:7 - the word Acts 16:23 - they cast Acts 21:11 - So shall Acts 28:20 - this chain 2 Corinthians 6:5 - imprisonments 2 Corinthians 11:23 - in prisons Colossians 1:24 - fill 1 Timothy 4:10 - therefore Hebrews 10:34 - in my Hebrews 11:36 - bonds 2 Timothy 2:9. ———————– Wherein means for which cause Paul was in trouble, being falsely accused as an evildoer. Even unto bonds is literal, for he was fastened to a real chain as a prisoner held for execution. Word of God is not bound. The exact date set for the slaying of Paul is not stated, and we do not know whether he was informed of it. However, he was still able to tell the story of Jesus to those who came within the sound of his voice, and to write it as he is doing in this epistle, which is the reason he said the word was not bound.

That is not the only sense in which the word of the Lord cannot be bound. Others who received it, and especially those who learned that Paul was being persecuted because of his devotion to it, would be thereby roused to speak out boldly on its behalf (Philippians 1:12-14). 2 Timothy 2:9 ——————————————————————————– Wherein I suffer trouble (ἐνᾡκακοπαθῶ) Wherein refers to the gospel. Κακοπαθεῖν only here, 2 Timothy 4:5, and James 5:13. lxx, Jonah 4:10. ——————————————————————————– As an evildoer (ὡςκακοῦργος) Only here and in Luke. Better, malefactor. The meaning is technical. Comp. Luke 23:32-33; Luke 23:39. ——————————————————————————– Unto bonds (μέχριδεσμῶν) Comp. Philippians 2:8, μέχριθανάτου unto death: Hebrews 12:4, μέχριςαἵματος unto blood.

Const. with I suffer trouble. ——————————————————————————– But the word of God is not bound (ἀλλὰὁλόγοςτοῦθεοῦοὐδέδεται) Nevertheless, although I am in bonds, the gospel which I preach will prevail in spite of all human efforts to hinder it. Word of God often in Paul.

In Pastorals, 1 Timothy 4:5; Titus 2:5. Bound, in Paul metaphorically, as here, Romans 7:2; 1 Corinthians 7:27; 1 Corinthians 7:39. 2 Timothy 2:9 ——————————————————————————– Wherein (en hτi). In my gospel. ——————————————————————————– I suffer hardship (kakopathτ). “I suffer evil.” Old compound (kakon, paschτ), elsewhere in N.T., 2 Timothy 4:5; James 5:13. ——————————————————————————– Unto bonds (mechri desmτn). “Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philippians 1:7; Philippians 1:13-14; Colossians 4:18). ——————————————————————————– As a malefactor (hτs kakourgos), old compound (kakon, ergτ, doer of evil), in N.T. only here and Luke 23:32ff. (of the robbers). One of the charges made against Paul. ——————————————————————————– Is not bound (ou dedetai). Perfect passive indicative of deτ, to bind. Old verb.

See 1 Corinthians 7:27; 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philippians 1:14; Titus 2:5).

2 Timothy 2:10

2 Timothy 2:10 2 Timothy 2:10 ————————— διαG1223 BECAUSE OF τουτοG5124 THIS πανταG3956 ALL THINGS υπομενωG5278 [G5719] I ENDURE διαG1223 FOR SAKE OF τουςG3588 THE εκλεκτουςG1588 ELECT, ιναG2443 THAT καιG2532 ALSO αυτοιG846 THEY “THE” σωτηριαςG4991 τυχωσινG5177 [G5632] MAY OBTAIN τηςG3588 WHICH “IS” ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS μεταG3326 WITH δοξηςG1391 GLORY αιωνιουG166 ETERNAL. I endure: 2 Timothy 2:3, Ephesians 3:13, Colossians 1:24 for: Matthew 24:22, Matthew 24:24, Matthew 24:31, John 11:52, John 17:9, 1 Corinthians 9:22, 2 Corinthians 1:6, 2 Corinthians 4:15, Colossians 1:24 obtain: Proverbs 8:35, John 17:24, 1 Thessalonians 5:9, 1 Timothy 1:13, 1 Timothy 1:14, 1 Peter 2:10 with: Romans 2:7, Romans 9:23, 2 Corinthians 4:17, Colossians 1:27, 2 Thessalonians 2:14, 1 Peter 5:10 Ezra 1:11 - five thousand Matthew 18:14 - one Mark 13:27 - his elect Luke 19:17 - Well Luke 22:57 - he denied John 11:15 - for John 17:19 - for Acts 4:4 - many Acts 9:16 - I will Romans 1:14 - debtor Romans 8:17 - if so be Romans 11:14 - by 1 Corinthians 4:6 - for 1 Corinthians 9:19 - that 1 Corinthians 9:23 - for 1 Corinthians 13:5 - seeketh 2 Corinthians 4:5 - and 2 Corinthians 5:13 - for 2 Corinthians 12:15 - will Ephesians 1:4 - as Philippians 1:30 - the same Philippians 2:12 - own Colossians 1:29 - labour Colossians 3:12 - as 1 Thessalonians 1:5 - for 1 Timothy 4:10 - therefore 1 Timothy 4:16 - them 2 Timothy 4:5 - endure Titus 1:2 - hope Hebrews 2:10 - glory Hebrews 5:9 - eternal Hebrews 9:15 - eternal 1 Peter 1:2 - Elect 1 John 2:19 - for 2 Timothy 2:10. ———————– The over-all meaning of elect is given in Thayer’s lexicon as, “picked out, chosen.” All special meanings, such as who does the choossing and on what condition the choice is made, must be determined in each case by the connection in which it is used. In the present passage it means those whom God has chosen as heirs of salvation, because they have complied with the terms that He has made known to man. Each disciple must work out his own salvation (Philippians 2:12), but he can be greatly assisted in that conflict by the co-operation of others who likewise are engaged in the struggle. Such encouragement is especially helpful when it comes from one who has “borne the brunt of battle” as Paul has been doing. Hence he says he is enduring his suf-fering3 for their sakes, to the end they may win the reward of salvation made possible only through Christ. Eternal glory signifies that which will be enjoyed by the residents of Heaven, in contrast with the glitter and tinsel of this world which will soon fade away. 2 Timothy 2:10 ——————————————————————————– Therefore (διὰτοῦτο) Because I know that God is carrying on his work. ——————————————————————————– That they may also (ἵνακαὶαὐτοὶ) More correctly, they also may, etc. Also, as well as myself. ——————————————————————————– Obtain the salvation (σωτηρίαςτύχωσιν) The phrase N.T.o. Paul has περιποίησιςσωτηρίας obtaining of salvation, 1 Thessalonians 5:9. ——————————————————————————– Which is in Christ Jesus The phrase salvation which is in Christ Jesus, N.T.o. For other collocations with in Christ Jesus in Pastorals, see 1 Timothy 1:14; 1 Timothy 3:13; 2 Timothy 1:1; 2 Timothy 1:9; 2 Timothy 1:13; 2 Timothy 2:3; 2 Timothy 2:15. ——————————————————————————– With eternal glory (μετὰδόξηςαἰωνίου) The phrase eternal glory only here and 1 Peter 5:10. Paul has αἰώνιονβάροςδόξης eternal weight of glory, 2 Corinthians 4:17. Glory here is the eternal reward of Christians in heaven. 2 Timothy 2:10 ——————————————————————————– For the elect’s sake (dia tous eklektous). “Because of the elect.” God’s elect (Romans 8:33; Colossians 3:12; Titus 1:1) for whom Paul suffered so much (2 Corinthians 1:6; 2 Corinthians 12:15; Philippians 2:17; Ephesians 3:1; Ephesians 3:13). ——————————————————————————– That they also may obtain (hina kai autoi tuchτsin).

Purpose clause with second aorist (effective) active subjunctive of tugchanτ with genitive. “They as well as I,” Paul means. ——————————————————————————– The salvation (tηs sτtηrias). The final salvation “with eternal glory” (meta doxηs aiτniou). This phrase only here and 1 Peter 5:10, but in 2 Corinthians 4:17 we have “eternal weight of glory.”

2 Timothy 2:11

2 Timothy 2:11 2 Timothy 2:11 ————————— πιστοςG4103 οG3588 “IS” THE λογοςG3056 WORD; ειG1487 γαρG1063 FOR IF συναπεθανομενG4880 [G5627] WE DIED WITH “HIM”, καιG2532 ALSO συζησομενG4800 [G5692] WE SHALL LIVE ; faithful: 1 Timothy 1:15, 1 Timothy 3:1, Titus 3:8 For: Romans 6:5, Romans 6:8, 2 Corinthians 4:10, Galatians 2:19, Galatians 2:20, Colossians 3:3, Colossians 3:4 we shall: John 14:19, 2 Corinthians 13:4, 1 Thessalonians 4:17, 1 Thessalonians 5:10 Daniel 7:18 - the saints Matthew 20:23 - Ye Mark 8:35 - will save Acts 14:22 - we Romans 8:30 - he justified 1 Corinthians 4:8 - ye did 1 Corinthians 10:13 - but Philippians 1:28 - but Philippians 3:10 - and the fellowship 2 Timothy 1:8 - be thou Revelation 19:9 - These 2 Timothy 2:11. ———————– A faithful saying is one that is based on the truth. An example of such a saying is that now expressed, namely, that the dead in Christ shall also live with him. Of course this means in a figurative or spiritual sense, for all mankind whether good or bad will live bodily at the resurrection (John 5:28-29). But those who die to sin by obedience (Romans 6:7 Romans 6:11 Romans 6:17-18), will enjoy the life referred to. 2 Timothy 2:11 ——————————————————————————– It is a faithful saying Better, faithful is the saying. See on 1 Timothy 1:15. It refers to what precedes— the eternal glory of those who are raised with Christ (2 Timothy 2:8) which stimulates to endurance of sufferings for the gospel. ——————————————————————————– For (γὰρ) Faithful is the saying that the elect shall obtain salvation with eternal glory, for if we be dead, etc. The following words to the end of 2 Timothy 2:12 may be a fragment of a hymn or confession, founded on Romans 6:8; Romans 8:17. ——————————————————————————– If we be dead with him (εἰσυναπεθάνομεν) A.V. misses the force of the aorist. Better, if we died, etc. Comp.

Romans 6:8; Colossians 2:20. For the verb, comp.

Mark 14:31; 2 Corinthians 7:3. 2 Timothy 2:11 ——————————————————————————– Faithful is the saying (pistos ho logos). The saying which follows here though it can refer to the preceding as in 1 Timothy 4:9. See 1 Timothy 1:15. It is possible that from here to the end of 2 Timothy 2:13 we have the fragment of an early hymn. There are four conditions in these verses (2 Timothy 2:11-13), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in 2 Thessalonians 1:5; 1 Corinthians 4:8; 2 Corinthians 7:3; Romans 6:3-8; Colossians 3:1-4.

Note the compounds with sun (sunapethanomen, we died with, from sunapothnesko as in 2 Corinthians 7:3; sunzηsomen, we shall live with, from sunzaτ as in 2 Corinthians 7:3; sumbasileusomen, we shall reign with, from sumbasileuτ as in 1 Corinthians 4:8). For hupomenomen (we endure) see 1 Corinthians 13:7 and for apistoumen (we are faithless) see Romans 3:3.

The verb arneomai, to deny (arnηsometha, we shall deny, arnηsetai, he will deny, arnηsasthai, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matthew 10:33; Luke 12:9), used of Peter (Mark 14:70), and is common in the Pastorals (1 Timothy 5:8; Titus 2:12; 2 Timothy 3:5). Here in 2 Timothy 2:13 it has the notion of proving false to oneself, a thing that Christ “cannot” (ou dunatai) do.

2 Timothy 2:12

2 Timothy 2:12 2 Timothy 2:12 ————————— ειG1487 IF υπομενομενG5278 [G5719] WE ENDURE, καιG2532 ALSO συμβασιλευσομενG4821 [G5692] WE SHALL REIGN ; ειG1487 IF αρνουμεθαG720 [G5736] WE DENY κακεινοςG2548 “HIM”, HE ALSO αρνησεταιG720 [G5695] WILL DENY ημαςG2248 US; we suffer: Matthew 19:28, Matthew 19:29, Acts 14:22, Romans 8:17, Philippians 1:28, 2 Thessalonians 1:4-8, 1 Peter 4:13-16, Revelation 1:6, Revelation 1:9, Revelation 5:10, Revelation 20:4, Revelation 20:6 if we deny: Proverbs 30:9, Matthew 10:33, Matthew 26:35, Matthew 26:75, Mark 8:38, Mark 10:33, Luke 9:26, Luke 12:9, 1 John 2:22, 1 John 2:23, Jude 1:4, Revelation 2:13, Revelation 3:8 Joshua 24:27 - deny 2 Samuel 11:11 - my lord Psalms 16:6 - I have Daniel 7:18 - the saints Matthew 5:10 - are Matthew 20:23 - Ye Matthew 24:47 - That Matthew 25:21 - enter Matthew 25:34 - inherit Mark 9:31 - The Son Mark 14:68 - he denied Luke 6:23 - your Luke 12:8 - Whosoever Luke 22:29 - General John 14:3 - I will Acts 20:23 - the Holy Ghost Romans 5:17 - shall reign Romans 6:8 - Now 1 Corinthians 4:8 - ye did 2 Corinthians 1:7 - as ye 2 Corinthians 13:4 - in him Philippians 3:10 - and the fellowship 2 Thessalonians 1:5 - for 2 Thessalonians 1:7 - who 2 Thessalonians 2:14 - to 2 Timothy 1:8 - be thou 2 Peter 2:1 - denying Revelation 3:21 - to sit Revelation 22:5 - and they 2 Timothy 2:12. ———————– Reign with is from , which Thayer defines, “to reign together.” Since Christ is the sole king in the realm of religious government (Matthew 28:18; Ephe-sians 1:22, 23), we know this reigning is not in the sense of sharing in His authoritative rule. Thayer explains his definition as follows: “Figuratively to possess supreme honor, liberty, blessedness, with one in the kingdom of God.” But Christians are expected to “take the bitter with the sweet.” Christ had to suffer to establish his kingdom, hence the citizens must be willing to share in the persecutions heaped upon the kingdom by the enemy. To refuse to endure sufferings for the sake Of Christ, is equivalent to denying or disowning Him. Those who do such an unworthy thing will be disOwned by the Lord; not only in this world but in that to come (Mark 8:38). 2 Timothy 2:12 ——————————————————————————– If we suffer we shall also reign with him (εἰὑπομένομεν, καὶσυνβασιλεύσομεν) For suffer, rend. endure. Συνβασιλεύειν to reign with, only here and 1 Corinthians 4:8. Comp. Luke 19:17; Luke 19:19; Luke 22:29-30; Romans 5:17; Revelation 4:4; Revelation 5:10; Revelation 22:5. ——————————————————————————– If we deny him he also will deny us (εἰἀρνησόμεθα. κἀκεῖνοςἀρνήσεταιἡμᾶς) The verb Po. Him must be supplied. The meaning of the last clause is, will not acknowledge us as his own. Comp. Luke 9:26; Matthew 10:33.

2 Timothy 2:13

2 Timothy 2:13 2 Timothy 2:13 ————————— ειG1487 IF απιστουμενG569 [G5719] WE ARE , εκεινοςG1565 HE πιστοςG4103 μενειG3306 [G5719] ABIDES; αρνησασθαιG720 [G5664] TO DENY εαυτονG1438 HIMSELF ουG3756 δυναταιG1410 [G5736] HE IS NOT ABLE. yet: Isaiah 25:1, Matthew 24:35, Romans 3:3, Romans 9:6, 1 Thessalonians 5:24, 2 Thessalonians 3:3 he cannot: Numbers 23:19, Titus 1:2, Hebrews 6:18 Genesis 19:22 - for Genesis 32:12 - thou Deuteronomy 7:9 - the faithful Joshua 24:27 - deny 1 Samuel 15:29 - will not lie 2 Kings 7:2 - thou shalt see it Ezra 1:11 - five thousand Psalms 31:5 - God Psalms 111:7 - works Isaiah 44:20 - a deceived Jeremiah 36:28 - General Mark 8:38 - ashamed Mark 13:31 - my Mark 14:36 - all Mark 14:68 - he denied Luke 1:20 - which Hebrews 4:1 - a promise 2 Peter 2:1 - denying 2 Timothy 2:13. ———————– Unbelief on the part of man is here put as a contrast with the faithfulness of God. This is hardly a clear presentation of the subject, for it is inappropriate to speak of God either as believing or disbelieving; He knows everything. When the faithfulness of God is mentioned it means that He is always true to his word. This verse means, then, that regardless of whether man believes on the Lord or not, he will maintain his divinity and will make all divine declarations come true. Since God cannot lie (Titus 1:2), it would be impossible for Him to deny or disown his personal divinity and eternal existence. 2 Timothy 2:13 ——————————————————————————– If we believe not (εἰἀπιστοῦμεν) Better, are faithless or untrue to him. Comp. Romans 3:3. In Pastorals only here. ——————————————————————————– Faithful (πιστὸς) True to his own nature, righteous character, and requirements, according to which he cannot accept as faithful one who has proved untrue to him. To do this would be to deny himself.

2 Timothy 2:14

2 Timothy 2:14 2 Timothy 2:14 ————————— ταυταG5023 THESE THINGS υπομιμνησκεG5279 [G5720] PUT IN OF, διαμαρτυρομενοςG1263 [G5740] ενωπιονG1799 BEFORE τουG3588 THE κυριουG2962 LORD μηG3361 NOT λογομαχεινG3054 [G5721] TO DISPUTE ABOUT WORDS ειςG1519 FOR ουδενG3762 NOTHING χρησιμονG5539 , επιG1909 TO καταστροφηG2692 τωνG3588 OF THOSE WHO ακουοντωνG191 [G5723] HEAR. put: 2 Timothy 1:6, 2 Peter 1:13 charging: 2 Timothy 4:1, Ephesians 4:17, 1 Thessalonians 4:1, 2 Thessalonians 3:6, 1 Timothy 5:21, 1 Timothy 6:13 that: 2 Timothy 2:16, 2 Timothy 2:23, Romans 14:1, 1 Timothy 1:4, 1 Timothy 1:6, 1 Timothy 6:4, 1 Timothy 6:5, Titus 3:9-11 to no: 1 Samuel 12:21, Jeremiah 2:8, Jeremiah 2:11, Jeremiah 7:8, Jeremiah 16:19, Jeremiah 23:32, Habakkuk 2:18, Matthew 16:26, 1 Timothy 4:8, Hebrews 13:9 the subverting: Jeremiah 23:36, Acts 13:10, Acts 15:24, Galatians 1:7, Titus 3:11 Numbers 16:16 - before Ezra 1:11 - five thousand Mark 8:15 - he charged Romans 15:15 - as 1 Corinthians 14:6 - what shall I 1 Timothy 1:20 - Alexander 1 Timothy 4:6 - thou put 2 Timothy 2:18 - overthrow 2 Timothy 2:14 ———————– Timothy was left in Ephesus to guard the truth against false teachers (1 Timothy 1:3). He is still there and the same kind of instruction is repeated in this verse. These things are the facts and truths in the preceding verses. Charging them means he is to insist earnestly and religiously before the Lord. Let them know that all they do and say is known to Him. Strive not denotes they should not spend their time disputing over unprofitable words.

Such contentions do no one any good, but rather result in subverting the hearers. The italicized word is from the Greek word which Thayer defines, “overthrow, destruction.” We know how serious a catastrophe is considered as the English word terms it, and Paul considers the result of heeding unprofitable words as a happening amounting to a calamity. 2 Timothy 2:14 ——————————————————————————– Put them in remembrance (ὑπομίμνησκε) oP. See note on ὑπόμνησιν reminding, 2 Timothy 1:5. ——————————————————————————– Charging (διαμαρτυρόμενος) In Paul only 1 Thessalonians 4:6. Very frequent in Acts. See on Acts 2:40; see on Acts 20:23. The sense is rather conjuring them by their loyalty to God. Paul uses the simple μαρτύρεσθαι in a similar sense.

See Galatians 5:3; 1 Thessalonians 2:12 (note); Ephesians 4:17. ——————————————————————————– Before God (ἐνώπιοντοῦθεοῦ) See on 1 Timothy 5:4. ——————————————————————————– Strive about words (λογομαχεῖν) N.T.o. olxx, oClass. Comp. λογομαχίας disputes of words, 1 Timothy 6:4, and see 1 Corinthians 4:20. ——————————————————————————– To no profit (ἐπ’ οὐδὲνχρήσιμον) Lit. to nothing useful. Ἑπ’ οὐδὲν, oP.

He uses εἰςκενόν to no purpose. See 2 Corinthians 6:1; Galatians 2:2; Philippians 2:16; 1 Thessalonians 3:5. Χρήσιμος useful, N.T.o. ——————————————————————————– To the subverting (ἐπὶκαταστροφῃ) Ἑπὶ does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Καταστροφή subversion, transliterated into catastrophe, only here and 2 Peter 2:6. In lxx of the destruction or overthrow of men or cities. Καταστρέφειν to overturn, Matthew 21:12; Mark 11:15; Acts 15:16, cit. Paul uses καθαίρεσις pulling down, 2 Corinthians 10:4; 2 Corinthians 10:8; 2 Corinthians 13:10 2 Timothy 2:14 ——————————————————————————– That they strive not about words (mη logomachein). Word apparently coined by Paul from logomachia (1 Timothy 6:4 which see), a back formation in that case.

A mere war of words displeases Paul. (Titus 3:9). ——————————————————————————– Useful (chrηsimon). Late and rare word from chraomai, here only in N.T. ——————————————————————————– To the subverting (epi katastrophηi).

Old word (from katastrephτ, to turn down or over), here only in N.T. (except 2 Peter 2:6 in some MSS., not in Westcott and Hort). “Because of the overthrow” (result epi, not aim), useless for this reason. Such war of words merely upsets the hearers.

2 Timothy 2:15

2 Timothy 2:15 2 Timothy 2:15 ————————— σπουδασονG4704 [G5657] BE σεαυτονG4572 THYSELF δοκιμονG1384 παραστησαιG3936 [G5658] τωG3588 TO PRESENT θεωG2316 TO GOD, εργατηνG2040 A WORKMAN ανεπαισχυντονG422 NOT ASHAMED, ορθοτομουνταG3718 [G5723] CUTTING τονG3588 THE λογονG3056 τηςG3588 WORD αληθειαςG225 OF TRUTH; Study: Hebrews 4:11, 2 Peter 1:10, 2 Peter 1:15, 2 Peter 3:14,*Gr. approved: Acts 2:22, Romans 14:18, Romans 16:10, 2 Corinthians 5:9, 2 Corinthians 10:18, Galatians 1:10, 1 Thessalonians 2:4 a workman: Matthew 13:52, 2 Corinthians 3:6, 2 Corinthians 6:3, 2 Corinthians 6:4, 1 Timothy 4:6, 1 Timothy 4:12-16 rightly: Matthew 13:52, Mark 4:33, Luke 12:42, John 21:15-17, Acts 20:27, 1 Corinthians 2:6, 1 Corinthians 3:1, 1 Corinthians 3:2, 2 Corinthians 4:2, 1 Thessalonians 5:14, Hebrews 5:11-14 Genesis 15:10 - divided them Exodus 35:35 - the cunning Exodus 39:42 - according Psalms 78:72 - guided Malachi 2:6 - law 1 Corinthians 3:10 - as a 2 Corinthians 6:7 - the word 2 Corinthians 7:11 - approved 2 Corinthians 13:7 - approved Ephesians 1:13 - the word Philippians 2:16 - the word 2 Thessalonians 2:13 - belief 1 Timothy 4:13 - to reading Titus 1:2 - God 2 Timothy 2:15 ———————– Study is from , and Thayer’s definition at this place is as follows: “To exert one’s self, endeavor, give diligence.” Robinson defines it, “To give diligence, to be in earnest, to be forward.” Hence the word does not especially apply to the mental process of investigating a literary subject, although it includes that. The general meaning is to be diligent in trying to show one’s self approved unto God, whether in the actions of the body or the mind. If one’s work is the kind that God will approve, the workman will have nothing of which to be ashamed. One important task for a workman employed in the service of God, is to make the proper application of the word of truth. Rightly dividing is from , and Thayer’s definition at this place is as follows: “To make straight and smooth; to handle aright.” The familiar use of this passage, that it means to divide rightly between the Old and New Testament is correct as a human comment, but it is not what the original word means, for the New Testament had not been composed when this epistle was written. Hence the word covers all phases of one’s treatment of the word of God, and requires the teacher to give it the respect due a document coming from the Lord. 2 Timothy 2:15 ——————————————————————————– Study (σπούδασον) Originally, make haste. In Paul, Galatians 2:10; Ephesians 4:3 (note); 1 Thessalonians 2:17. ——————————————————————————– To shew thyself approved (σεαυτὸνδόκιμονπαραστῆσαι) Παραστῆσαι, better, present. In Pastorals only here and 2 Timothy 4:17. Often in Acts and Paul. See on Acts 1:3; see on Romans 16:2; see on Ephesians 5:27. Δόκιμον approved, only here in Pastorals, five times by Paul. See on James 1:12.

See on δοκιμή approvedness, Romans 5:4; and see on δοκιμάζειν to approve on test, 1 Peter 1:7. ——————————————————————————– A workman (ἐργάτης) In Paul, 2 Corinthians 11:13; Philippians 3:2. In Pastorals, 1 Timothy 5:18. ——————————————————————————– That needeth not to be ashamed (ἀνεπαίσχυντον) N.T.o. olxx, oClass.

Lit. not made ashamed, as Philippians 1:20. A workman whose work does not disgrace him. ——————————————————————————– Rightly dividing (ὀρθοτομοῦντα) N.T.o. oClass. In lxx, Proverbs 3:6; Proverbs 11:5; both times in the sense of directing the way. From ὀρθός straight and τέμνειν to cut. Hence, to cut straight, as paths; to hold a straight course; generally, to make straight; to handle rightly. Vulg. recte tractare.

The thought is that the minister of the gospel is to present the truth rightly, not abridging it, not handling it as a charlatan (see on 2 Corinthians 2:17), not making it a matter of wordy strife (2 Timothy 2:14), but treating it honestly and fully, in a straightforward manner. Various homiletic fancies have been founded on the word, as, to divide the word of truth, giving to each hearer what he needs: or, to separate it into its proper parts: or, to separate it from error: or, to cut straight through it, so that its inmost contents may be laid bare.

Others, again, have found in it the figure of dividing the bread, which is the office of the household steward; or of dividing the sacrificial victims; or of cutting a straight furrow with the plough. 2 Timothy 2:15 ——————————————————————————– Give diligence (spoudason). First aorist active imperative of spoudazτ, old word, as in 1 Thessalonians 2:17; Galatians 2:10. ——————————————————————————– To present (parastηsai). First aorist active infinitive of paristηmi as in Colossians 1:22; Colossians 1:28. ——————————————————————————– Approved unto God (dokimon tτi theτi). Dative case theτi with dokimon, predicate accusative, old adjective (from dechomai), for which see 1 Corinthians 11:19; 2 Corinthians 10:18. ——————————————————————————– A workman (ergatηn). See 2 Corinthians 11:3; Philippians 3:2. ——————————————————————————– That needeth not to be ashamed (anepaischunton). Late double compound verbal adjective (a privative, epaischunτ), in Josephus and here alone. ——————————————————————————– Handling aright (orthotomounta).

Present active participle of orthotomeτ, late and rare compound (orthotomos), cutting straight, orthos and temnτ), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2.

Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since temnτ and orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.

2 Timothy 2:16

2 Timothy 2:16 2 Timothy 2:16 ————————— ταςG3588 δεG1161 βεβηλουςG952 BUT PROFANE κενοφωνιαςG2757 EMPTY περιιστασοG4026 [G5732] STAND ALOOF FROM, επιG1909 TO πλειονG4119 MORE γαρG1063 FOR προκοψουσινG4298 [G5692] THEY WILL ADVANCE ασεβειαςG763 OF , shun: 2 Timothy 2:14, 1 Timothy 4:7, 1 Timothy 6:20, Titus 1:14, Titus 3:9 for: 2 Timothy 3:13, Ezra 10:10, Hosea 12:1, 1 Corinthians 5:6, 1 Corinthians 15:33, 2 Thessalonians 2:7, 2 Thessalonians 2:8, Titus 1:11, Hebrews 12:15, 2 Peter 2:2, 2 Peter 2:18, Revelation 13:3, Revelation 13:14 Leviticus 13:3 - deeper Leviticus 13:7 - General Leviticus 13:35 - General Ecclesiastes 9:18 - sinner Malachi 2:6 - law Matthew 16:6 - the leaven Acts 17:21 - spent Romans 6:19 - unto iniquity Romans 16:18 - by 1 Corinthians 3:12 - wood Colossians 2:4 - lest 1 Timothy 1:4 - to 2 Timothy 2:23 - General 2 Timothy 3:5 - from 2 Timothy 2:16. ———————– Shun profane and vain babblings is the same instruction that is stated in 1 Timothy 6:20, and refers to empty and foolish talk that has no good use. But any kind of activities on the part of human beings is bound to produce some kind of results. Paul says these vain babblings will advance along the wrong lines, namely, more ungodliness. Thayer defines the last word, “want of reverence towards God.” That is logical, for everything pertaining to God and the speech originating with Him, is full of helpful principles. Hence if one is concerned with such foolish lines of thought as are here described, it can be only from lack of respect for God. 2 Timothy 2:16 ——————————————————————————– Shun (περιίστασο) Po. In Pastorals, here and Titus 3:9. Originally, to place round; to stand round. In the middle voice, to turn one’s self about, as for the purpose of avoiding something: hence, avoid, shun. Often in Class., but in this sense only in later Greek. ——————————————————————————– Profane and vain babblings (βεβήλουςκενοφωνίας) For profane, see on 1 Timothy 1:9. Vain is superfluous, being implied in babblings.

For babblings, see on 1 Timothy 6:20. Babble is a word of early origin, an imitative word, formed on the efforts of a young child to speak, and having its counterparts in many languages. It appears very early in English, as in Piers Plowman: “And so I bablede on my bedes.” Vis. 2487. Bacon: “Who will open himselfe to a blab or a babler?” Ess. vi Shakespeare: “Leave thy vain bibble babble.” Twelfth N. iv. 2. ——————————————————————————– They will increase (προκόψουσιν) See on Romans 13:12, and see on Galatians 1:14. ——————————————————————————– Ungodliness (ἀσεβείας) The opposite of εὐσέβεια godliness, for which see on 1 Timothy 2:2. In Pastorals, Titus 2:12. In Paul, Romans 1:18; Romans 11:26, cit. 2 Timothy 2:16 ——————————————————————————– Shun (periistaso).

See Titus 3:9. ——————————————————————————– Babblings (kenophτnias). See 1 Timothy 6:20. ——————————————————————————– Will proceed (prokopsousin). Future active of prokoptτ, “will cut forward.” See Galatians 1:14; Romans 13:12. ——————————————————————————– Further in ungodliness (epi pleion asebeias). “To more of ungodliness.” See Romans 1:18; 1 Timothy 2:2.

2 Timothy 2:17

2 Timothy 2:17 2 Timothy 2:17 ————————— καιG2532 AND οG3588 λογοςG3056 αυτωνG846 THEIR WORD ωςG5613 AS γαγγραιναG1044 A νομηνG3542 PASTURE εξειG2192 [G5692] WILL HAVE; ωνG3739 OF WHOM εστινG2076 [G5748] IS υμεναιοςG5211 καιG2532 AND φιλητοςG5372 ; their word: Nahum 3:15, James 5:3 canker: or, gangrene Hymenaeus: 1 Timothy 1:20 Leviticus 13:3 - deeper Leviticus 13:7 - General Leviticus 13:35 - General Leviticus 14:36 - be not made Deuteronomy 20:18 - General Proverbs 10:16 - the fruit Jeremiah 23:27 - think Jeremiah 27:15 - that I Matthew 16:6 - the leaven Mark 4:17 - have Luke 20:27 - the Sadducees Acts 17:21 - spent Acts 20:30 - of your Romans 6:19 - unto iniquity 1 Corinthians 5:6 - a little 2 Corinthians 11:13 - false Galatians 5:9 - General Ephesians 4:14 - tossed Colossians 2:8 - philosophy 2 Thessalonians 2:7 - doth 2 Timothy 3:13 - evil Hebrews 12:15 - and thereby 2 Timothy 2:17. ———————– Canker is from which Thayer defines, “a gangrene.” He explains the word as follows: “A disease by which any part of the body suffering from inflamation becomes so corrupted that unless a remedy be seasonably applied, the evil continually spreads, attacks other parts, and at last eats away the bones.” An evil influence, whether it is in the form of false teaching or sinful conduct, is sure to spread and increase. This truth is illustrated by various figures in the Bible. The spread of bad leaven is used in 1 Corinthians 5:6, and the eating of a gangrenous infection is the illustration in our verse. Hence it should be attacked and destroyed as soon as it is discovered. Hymenaeus is mentioned in 1 Timothy 1:19-20 as one who had given up the faith, but nothing is specified. In our chapter (verse 18) his false doctrine is revealed. Philetus is called a heretic by Thayer. 2 Timothy 2:17 ——————————————————————————– Will eat (νομὴνἕξει) Lit. will have pasturage, and so grow. Νομὴπυρός a spreading of fire: a sore is said νομὴνποιεῖσθαι to spread. Comp. Acts 4:17, διανεμηθῃ spread, of the influence of the miracle of Peter, from the same root, νέμειν to distribute or divide; often of herdsmen, to pasture. Νομὴ only here and John 10:9 ——————————————————————————– Canker (γάγγραινα) Transliterated into gangrene. An eating sore; a cancer. N.T.o. olxx. Comp.

Ovid: “Solet immedicabile cancer Serpere, et illaesas vitiatis addere partes.” Metam. ii. 826 2 Timothy 2:17 ——————————————————————————– Will eat (nomηn hexei). “Will have (future active of echτ) pasturage or increase” (nomη, old word from nemτ, to pasture, in N.T. only here and John 10:9). ——————————————————————————– As doth gangrene (hτs gaggraina). Late word (medical writers and Plutarch), only here in N.T. From graτ or grainτ, to gnaw, to eat, an eating, spreading disease. Hymenaeus is probably the one mentioned in 1 Timothy 1:20. Nothing is known of Philetus.

2 Timothy 2:18

2 Timothy 2:18 2 Timothy 2:18 ————————— οιτινεςG3748 WHO περιG4012 τηνG3588 THE αληθειανG225 TRUTH ηστοχησανG795 [G5656] MISSED THE MARK, λεγοντεςG3004 [G5723] τηνG3588 THE αναστασινG386 ηδηG2235 ALREADY γεγονεναιG1096 [G5755] TO HAVE TAKEN PLACE; καιG2532 AND ανατρεπουσινG396 [G5719] ARE τηνG3588 THE τινωνG5100 OF SOME πιστινG4102 FAITH. concerning: Matthew 22:29, 1 Timothy 1:19, 1 Timothy 6:10, 1 Timothy 6:21, Hebrews 3:10, James 5:19 that: 1 Corinthians 15:12, Colossians 3:1 overthrow: 2 Timothy 2:14, Matthew 15:13, Luke 8:13, Luke 22:31, Luke 22:32, Acts 5:39, 1 Corinthians 11:19, 1 John 2:19 Leviticus 14:36 - be not made Deuteronomy 20:18 - General Proverbs 10:16 - the fruit Jeremiah 23:27 - think Matthew 22:23 - which Mark 4:17 - have Mark 12:18 - say Mark 15:32 - that Luke 20:27 - the Sadducees Acts 20:30 - of your Galatians 1:7 - pervert Ephesians 4:14 - tossed Colossians 2:8 - philosophy 2 Thessalonians 2:7 - doth 1 Timothy 1:6 - From which some having swerved 1 Timothy 5:15 - General Hebrews 6:2 - resurrection James 1:16 - Do 2 Timothy 2:18 ———————– Concerning the truth have erred. The last word means to wander from the path, and the men just named had departed from the truth concerning the resurrection. They taught that no resurrection was to come in addition to what had already occurred. That same hersy was taught at Corinth, and the fifteenth chapter of Paul’s first epistle to that church deals with the subject. Overthrow the faith of some. The most cherished item of a Christian’s faith, is that of the resurrection from the dead at the day of judgment. This heresy of the false teachers, that no future resurrection was to occur, naturally destroyed the faith of all who received the false doctrine. 2 Timothy 2:18 ——————————————————————————– Have erred (ἠστόχησαν) See on 1 Timothy 1:6. ——————————————————————————– The resurrection (ἀνάστασιν) Only here in Pastorals. 2 Timothy 2:18 ——————————————————————————– Men who (hoitines). “The very ones who.” ——————————————————————————– Have erred (ηstochηsan). “Missed the mark.” First aorist active indicative of astocheτ, for which see 1 Timothy 1:6; 1 Timothy 6:21. ——————————————————————————– That the resurrection is past already (anastasin ηdη gegonenai). Second perfect active infinitive of ginomai in indirect assertion after legontes (saying) with the accusative of general reference (anastasin). ——————————————————————————– Overthrow (anatrepousin). See Titus 1:11.

2 Timothy 2:19

2 Timothy 2:19 2 Timothy 2:19 ————————— οG3588 μεντοιG3305 στερεοςG4731 FIRM θεμελιοςG2310 τουG3588 θεουG2316 GOD’S εστηκενG2476 [G5707] [G5758] STANDS, εχωνG2192 [G5723] HAVING τηνG3588 σφραγιδαG4973 ταυτηνG3778 THIS SEAL, εγνωG1097 [G5627] KNOWS κυριοςG2962 “THE” LORD τουςG3588 THOSE THAT ονταςG5607 [G5752] ARE αυτουG846 HIS, καιG2532 AND αποστητωG868 [G5628] LET DEPART αποG575 FROM αδικιαςG93 παςG3956 οG3588 WHO ονομαζωνG3687 [G5723] NAMES τοG3588 THE ονομαG3686 NAME χριστουG5547 OF CHRIST. the foundation: Proverbs 10:25, Isaiah 14:32, Isaiah 28:16, Matthew 7:25, Luke 6:48, 1 Corinthians 3:10, 1 Corinthians 3:11, Ephesians 2:20, 1 Timothy 6:19, Hebrews 11:10, Revelation 21:14 standeth: Matthew 24:24, Mark 13:22, Romans 8:31-35, Romans 9:11, Hebrews 6:18, Hebrews 6:19, 1 John 2:19 sure: or, steady, Psalms 112:6, Psalms 125:1, Psalms 125:2 having: Haggai 2:23, Zechariah 3:9, Zechariah 4:7-9, Ephesians 4:30 The Lord: Numbers 16:5, Psalms 1:6, Psalms 37:18, Psalms 37:28, Nahum 1:7, Matthew 7:23, Luke 13:27, John 10:14, John 10:27-30, John 13:18, Romans 8:28, Romans 11:2, 1 Corinthians 8:3, Galatians 4:9, Revelation 17:8 Let: Numbers 6:27, Psalms 97:10, Isaiah 63:19, Isaiah 65:15, Matthew 28:19, Acts 9:14, Acts 11:26, Acts 15:17, Romans 15:9, Romans 15:20, 1 Corinthians 1:2, Ephesians 3:15, Revelation 2:13, Revelation 3:8, Revelation 22:4 depart: Job 28:28, Psalms 34:14, Psalms 37:27, Proverbs 3:7, Romans 12:9, 2 Corinthians 7:1, Ephesians 4:17-22, Ephesians 5:1-11, Colossians 3:5-8, Titus 2:11-14, 1 Peter 1:13-19, 2 Peter 1:4-10, 2 Peter 3:14, 1 John 3:7-10 Genesis 18:19 - For I Exodus 28:11 - engravings of a signet Exodus 33:12 - I know Numbers 3:40 - General Ezra 1:11 - the vessels Esther 8:8 - may no man reverse Job 22:23 - put Job 23:10 - he knoweth Job 31:6 - know Psalms 4:3 - that the Psalms 11:3 - If the Psalms 19:7 - sure Psalms 31:7 - known Psalms 82:5 - all the Psalms 85:8 - but Psalms 101:4 - know Psalms 130:4 - that thou mayest Proverbs 8:13 - The fear Proverbs 13:19 - depart Son 8:6 - as a seal Isaiah 43:1 - thou art mine Jeremiah 1:5 - I knew Jeremiah 24:5 - I acknowledge Ezekiel 9:4 - set a mark Ezekiel 9:6 - but Matthew 25:12 - I know Matthew 27:66 - sealing Mark 12:16 - image Mark 14:15 - he will Luke 8:13 - which John 6:37 - shall John 6:39 - this John 6:64 - For John 10:3 - and he Romans 7:15 - allow Romans 8:29 - whom 2 Corinthians 1:22 - sealed Ephesians 1:4 - that Ephesians 1:13 - ye were 1 Thessalonians 5:9 - not 2 Peter 1:10 - to make Revelation 2:2 - know Revelation 7:2 - having 2 Timothy 2:19. ———————– Nevertheless. The preceding verse states that the faith of some men was being overthrown by false teaching. A man’s faith must be resting upon some foundation or base, and the faith in God is based on the facts of the Gospel. If a man is seduced by false teaching to forsake that divine foundation, it will be the ruination of his faith, yet he cannot take the foundation along with him into ruin. In spite of the desertion of some professing believers, the foundation remains unmoved. Because of these precious truths, the ones who remain faithful need not be discouraged, for the Lord knoweth (recognizes and cares for) his own.

That is, amid the turmoil and confusion of the backsliders, the Lord will not lose sight of those who are remaining on the unmoveable foundation. A seal is an inscription attached to a book or other document or any other important article, that signifies the approval of an authority concerned. This is used figuratively to denote the surety of acceptance for all who will remain true to God. However, to receive and keep such a seal, each man must keep himself apart from iniquity. The last word is from ADIKIA, which Thayer defines, “unrighteousness of heart and life.” But in order to be free from it, the professors of faith (those who nameth the name of Christ) must depart from such a life, and not expect God to perform a special miracle to rid them of sin. 2 Timothy 2:19 ——————————————————————————– Nevertheless (μέντοι) Mostly in John. oP. Only here in Pastorals. ——————————————————————————– The foundation of God standeth sure (ὁστερεὸςθεμέλιοςτοῦθεοῦἕστηκεν) Wrong. Στερεὸς sure is attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N.T.o. Θεμέλιος foundation is an adjective, and λίθος stone is to be supplied. It is not to be taken by metonymy for οἰκία house (2 Timothy 2:20), but must be interpreted consistently with it, and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation.

By “the sure foundation of God” is meant the church, which is “the pillar and stay of the truth” (1 Timothy 3:15), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of “the sound teaching” (1 Timothy 1:10), which is “according to godliness” (1 Timothy 6:3), and which is deposited in it. “The mystery of godliness " is intrusted to it (1 Timothy 3:16).

Its servants possess “the mystery of the faith” (1 Timothy 3:9). In 1 Corinthians 3:11, Christ is represented as " the chief corner-stone.” In Ephesians 2:20, the church is built “upon the foundation of the apostles and prophets,” with Christ as the corner-stone, and grows into a “holy temple (ναὸν) in the Lord.” Here, the church itself is the foundation, and the building is conceived as a great dwelling-house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. 1 Corinthians 3:16-17. Στερεός firm only here, Hebrews 5:12; Hebrews 5:14, and 1 Peter 5:9 (note). Ἕστηκεν standeth, in contrast with overthrow (2 Timothy 2:18). ——————————————————————————– Seal (σφραγῖδα) Mostly in Revelation. Only here in Pastorals. In Paul, Romans 4:11; 1 Corinthians 9:2.

Used here rather in the sense of inscription or motto. Comp.

Deuteronomy 6:9; Deuteronomy 11:20; Revelation 21:14. There are two inscriptions on the foundation stone, the one guaranteeing the security, the other the purity, of the church. The two go together. The purity of the church is indispensable to its security. ——————————————————————————– The Lord knoweth them that are his (ἔγνωκύριοςτοὺςὄνταςαὐτοῦ) The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For ἔγνω knoweth, see on Galatians 4:9. Them that are his, his ἐκλεκτοὶ chosen; see verse 10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9 : Revelation 17:14.

Not, however, in any hard, predestinarian sense. Comp. John 10:14; Matthew 7:23; Luke 13:25; Luke 13:27. ——————————————————————————– Let every one that nameth the name of Christ depart from iniquity The second inscription, concerning the purity of the church. For of Christ rend. of the Lord (κυρίου). Ὁνομάζων nameth, only here in Pastorals. It means to give a name to, to style, as Mark 3:14; Luke 6:14; 1 Corinthians 5:11 : to pronounce a name as having a special virtue, as in incantation, as Acts 19:13 : to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 15:20; 1 Corinthians 5:11; Isaiah 26:13.

For ὄνομα name, see on 2 Thessalonians 1:12. Ἁποστήτωἀπὸἀδικίας depart from iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God’s election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philippians 2:12.

The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be “carried out” (Philippians 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philippians 3:10; Philippians 4:1-7; Ephesians 4:13-16; Ephesians 4:22 ff.; Colossians 2:6-7. 2 Timothy 2:19 ——————————————————————————– Howbeit (mentoi). Strong adversative, “however.” ——————————————————————————– Firm (stereos). Old adjective, solid, compact, in N.T. only here, 1 Peter 5:9; Hebrews 5:12; Hebrews 5:14. See stereτma in Colossians 2:5.

For themelios see 1 Corinthians 3:11; Romans 15:20; 1 Timothy 6:19. Cf. hedraiτma in 1 Timothy 3:15. ——————————————————————————– Seal (sphragis).

See 1 Corinthians 9:2; Romans 4:11. ——————————————————————————– Knoweth (egnτ). Timeless aorist active indicative of ginτskτ. Quotation from Numbers 16:5. ——————————————————————————– Let every one depart (apostηtτ pβs). Paraphrase of Num 16:27; Isaiah 26:13; Isaiah 52:11; Jeremiah 20:9. Second aorist active imperative of aphistηmi (intransitive use), “Let every one stand off from.” Probably another echo of the rebellion of Korah.

2 Timothy 2:20

2 Timothy 2:20 2 Timothy 2:20 ————————— ενG1722 IN μεγαληG3173 GREAT δεG1161 BUT οικιαG3614 A HOUSE ουκG3756 εστινG2076 [G5748] THERE ARE NOT μονονG3440 ONLY σκευηG4632 VESSELS χρυσαG5552 GOLDEN καιG2532 AND αργυραG693 SILVER, αλλαG235 BUT καιG2532 ALSO ξυλιναG3585 WOODEN καιG2532 AND οστρακιναG3749 EARTHEN, καιG2532 AND αG3739 μενG3303 SOME ειςG1519 TO τιμηνG5092 HONOUR, αG3739 δεG1161 OTHERS ειςG1519 TO ατιμιανG819 in a: 1 Corinthians 3:9, 1 Corinthians 3:16, 1 Corinthians 3:17, Ephesians 2:22, 1 Timothy 3:15, Hebrews 3:2-6, 1 Peter 2:5 vessels: Exodus 27:3, Ezra 1:6, Ezra 6:5, Lamentations 4:2, Daniel 5:2, 2 Corinthians 4:7 and some to honour: Romans 9:21-23 Exodus 37:16 - dishes 1 Samuel 21:5 - the vessels Proverbs 25:4 - General Isaiah 22:24 - vessels of small Jeremiah 22:28 - a despised Jeremiah 48:38 - broken Hosea 8:8 - a vessel Acts 5:1 - General Acts 9:15 - a chosen Romans 1:24 - to dishonour Romans 9:22 - the vessels 1 Corinthians 3:12 - gold 1 Thessalonians 4:4 - his 1 Thessalonians 5:9 - not 2 Timothy 2:21 - a vessel 2 Timothy 2:20. ———————– A great house literally refers to the material structures made by men, but it is used to illustrate the church which is also called a house (1 Timothy 3:15). In the material buildings there are various kinds of vessels (defined “house-hold utensils” in Thayer’s lexicon). These vessels will be made of different kinds of material, depending on the service expected to get from them. Honor ,and dishonor in a material building means only that the use of some utensils is more special or particular than that of others. When such a service is wanted, the householder will use the utensils that are made of the best materials, and those most in keeping with the dignity or importance of the occasion. A utensil made of gold or silver could be used on occasions when those of wood or clay would not serve the purpose. 2 Timothy 2:20 ——————————————————————————– But the church embraces a variety of characters. Unrighteous men steal into it. So, in a great household establishment there are vessels fit only for base uses. ——————————————————————————– House (οἰκίᾳ) As θεμέλιος foundation indicates the inward, essential character of the church, οἰκία exhibits its visible, outward aspect. The mixed character of the church points to its greatness (μεγάλῃ). ——————————————————————————– Vessels (σκεύη) See on Matthew 12:29; see on Mark 3:27; see on Acts 9:15; see on Acts 27:17; see on 1 Peter 3:7. ——————————————————————————– Of wood and of earth (ξύλινακαὶὀστράκινα) Ξύλινος wooden only here and Revelation 9:20. Ὁστράκινος of baked clay, only here and 2 Corinthians 4:7 (note). Comp. the different metaphor, 1 Corinthians 3:12. ——————————————————————————– Some to honor and some to dishonor After Romans 9:21. 2 Timothy 2:20 ——————————————————————————– In a great house (en megalηi oikiβi). Metaphor of a palace.

He doubtless has the Kingdom of God in mind, but he works out the metaphor of a great house of the rich and mighty. ——————————————————————————– Vessels (skeuη). Old word skeuos.

See Romans 9:21 for the same double use as here. ——————————————————————————– Of gold (chrusβ). Old contracted adjective chruseos, only here by Paul. ——————————————————————————– Of silver (argurβ). Old contracted adjective argureos, in N.T. here, Acts 19:24; Revelation 9:20. ——————————————————————————– Of wood (xulina). Old adjective, in N.T. only here and Revelation 9:20. ——————————————————————————– Of earth (ostrakina). Late adjective, from ostrakon, baked clay, in LXX, in N.T. only here and 2 Corinthians 4:7.

2 Timothy 2:21

2 Timothy 2:212 Ti 2:21 ————————— εανG1437 IF ουνG3767 τιςG5100 ONE εκκαθαρηG1571 [G5661] SHALL HAVE PURGED εαυτονG1438 HIMSELF αποG575 FROM τουτωνG5130 THESE, εσταιG2071 [G5704] HE SHALL BE σκευοςG4632 A VESSEL ειςG1519 TO τιμηνG5092 HONOUR, ηγιασμενονG37 [G5772] HAVING BEEN , καιG2532 AND ευχρηστονG2173 τωG3588 TO THE δεσποτηG1203 MASTER, ειςG1519 FOR πανG3956 EVERY εργονG2041 WORK αγαθονG18 GOOD ητοιμασμενονG2090 [G5772] HAVING BEEN . purge: Psalms 119:9, Isaiah 1:25, Isaiah 52:11, Jeremiah 15:19, Malachi 3:3, 1 Corinthians 5:7, 2 Corinthians 7:1, 1 Peter 1:22, 1 John 3:3 a vessel: 2 Timothy 2:20, 1 Peter 1:7 meet: Acts 9:15 prepared: 2 Timothy 3:17, Ephesians 2:10, Titus 3:1, Titus 3:8, Titus 3:14 1 Samuel 21:5 - the vessels Proverbs 25:4 - General Isaiah 22:24 - vessels of small Jeremiah 22:28 - a despised Jeremiah 48:38 - broken Hosea 8:8 - a vessel Matthew 26:10 - a good Mark 14:6 - a good Luke 1:17 - to make Luke 6:42 - see Romans 9:21 - one vessel Romans 9:23 - he had afore 1 Thessalonians 4:4 - his 1 Timothy 5:10 - if she have diligently 2 Timothy 4:2 - all 2 Timothy 2:21 ———————– In the illustration, a vessel is whatever kind its owner decrees for it. But in the house of God every man may be an “honorable” vessel if he will. Hence if a man therefore purge himself from these, meaning the objectionable principles referred to in the preceding verses, he can be the kind of vessel that is desirable. Sanctified means he is cleansed from iniquity by obedience to the truth, and set apart for a righteous use, namely, that of the Master’s. Such a reformation in his life prepares him for the work that is designed by his Owner. Note that nothing is said about doing great or highminded work, but every good work. 2 Timothy 2:21 ——————————————————————————– Purge (ἐκκαθάρῃ) Only here and 1 Corinthians 5:7. The meaning is, separate himself from communion with. ——————————————————————————– From these (ἀπὸτούτων) From such persons as are described as “vessels unto dishonor.” Some attempt to relieve the awkwardness of this figure by referring these to persons mentioned in 2 Timothy 2:16-17. ——————————————————————————– Unto honor (εἰςτιμήν) Const. with vessel, not with sanctified. ——————————————————————————– Sanctified (ἡγιασμένον) Comp. 1 Timothy 4:5. Set apart to noble and holy uses, as belonging to God. See on ἁγιασμός sanctification, Romans 6:19. For ἅγιος holy, see on 1 Timothy 5:10. ——————————————————————————– Meet (εὔχρηστον) From εὐ well and χρᾶσθαι to use. Hence, easy to make use of, useful.

The A.V. meet, is fit, suitable. Rend. serviceable.

In contrast with to no profit, 2 Timothy 2:14. See Philemon 1:11, where the contrast with ἄχρηστος useless is brought out. Only here, 2 Timothy 4:11, Philemon 1:11. ——————————————————————————– For the master’s use (τῳδεσπότῃ) Use is superfluous. Rend. for the master. The master of the household. See on 1 Timothy 6:1. ——————————————————————————– Prepared (ἡτοιμασμένον) In Paul, 1 Corinthians 2:9; Philemon 1:22. Only here in Pastorals. Comp.

Titus 3:1. ——————————————————————————– Every good work The phrase in Paul, 2 Corinthians 9:8; Colossians 1:10; 2 Thessalonians 2:17. In Pastorals, 1 Timothy 5:10; 2 Timothy 3:17; Titus 1:16; Titus 3:1. 2 Timothy 2:21 ——————————————————————————– If a man purge himself (ean tis ekkatharηi). Paul drops the metaphor of the house and takes up the individual as one of the “vessels.” Condition of third class with first aorist active subjunctive of ekkathairτ, old verb, to cleanse out, in LXX, in N.T. only here and 1 Corinthians 5:7. ——————————————————————————– From these (apo toutτn). From the vessels for dishonour of 2 Timothy 2:20. ——————————————————————————– Sanctified (hηgiasmenon). Perfect passive participle of hagiazτ, for which verb see 1 Corinthians 6:11. ——————————————————————————– Meet for the master’s use (euchrηston tτi despotτi). Dative case despotηi (for which word see 1 Timothy 6:1) with euchrηston, neuter singular like hηgiasmenon agreeing with skeuos.

Old verbal adjective (eu and chraomai, to use well), useful or usable for the master. In N.T. only here and 2 Timothy 4:11.

See achrηston in Philemon 1:11. ——————————————————————————– Prepared (hηtoimasmenon). Perfect passive participle of hetoimazτ, in a state of readiness, old and common word, elsewhere by Paul only 1 Corinthians 2:9 (LXX).

2 Timothy 2:22

2 Timothy 2:22 2 Timothy 2:22 ————————— ταςG3588 δεG1161 νεωτερικαςG3512 BUT επιθυμιαςG1939 LUSTS φευγεG5343 [G5720] FLEE, διωκεG1377 [G5720] δεG1161 AND PURSUE δικαιοσυνηνG1343 , πιστινG4102 FAITH, αγαπηνG26 LOVE, ειρηνηνG1515 PEACE μεταG3326 WITH τωνG3588 THOSE THAT επικαλουμενωνG1941 [G5734] CALL ON τονG3588 THE κυριονG2962 LORD εκG1537 OUT OF καθαραςG2513 PURE καρδιαςG2588 A HEART. Flee: Proverbs 6:5, 1 Corinthians 6:18, 1 Corinthians 10:14, 1 Timothy 6:11 youthful: Psalms 119:9, Ecclesiastes 11:9, Ecclesiastes 11:10, 1 Peter 2:11 follow: 1 Timothy 4:12, 1 Timothy 6:11, Hebrews 12:14, 3 John 1:11 charity: 1 Corinthians 14:1 peace: Romans 14:17, Romans 14:19, Romans 15:5, Romans 15:6, 1 Corinthians 1:10, Hebrews 12:14, 1 Peter 3:11 call: 1 Chronicles 29:17, 1 Chronicles 29:18, Psalms 17:1, Psalms 66:18, Psalms 66:19, Proverbs 15:8, Acts 9:14, 1 Corinthians 1:2, 1 Timothy 2:8 out: 1 Timothy 1:5, 1 Timothy 4:12 Genesis 39:10 - or to be Genesis 39:12 - and he left Leviticus 15:18 - the woman Proverbs 1:4 - to the Proverbs 7:8 - General Proverbs 15:9 - he loveth Proverbs 21:21 - that Isaiah 51:1 - ye that follow Matthew 5:9 - are Mark 9:50 - have peace Romans 6:12 - in the lusts Romans 12:18 - General 1 Corinthians 9:27 - I keep 2 Corinthians 13:11 - live 1 Thessalonians 5:13 - and be 1 Timothy 1:4 - questions 1 Timothy 5:2 - with 2 Timothy 3:10 - faith Titus 1:8 - sober 2 Timothy 2:22. ———————– Youthful lusts. Thayer defines the first word, “peculiar to the age of youth, youthful.” The phrase means those desires that are more common in one who is young. The Lord will not overlook a misdeed of one on the ground of his “early years.” Joseph was scarcely out of his “teens” when his mistress tried to seduce him, yet he was able to resist her advances by the faith he had in God. In 1 Timothy 4:12 the evangelist is told not to let anyone despise or belittle his youth. Our present passage is similar in its purpose, and he is to maintain the respect of others by practicing the things that both young and old should do in order to please God, and be an example to others.

Righteousness is a general term and always means the practice of that which is right. To follow after it requires that one make it his daily conduct, not merely when it is covenient. Faith, when used with reference to one’s manner of life, means the conduct of one who is true or faithful to the will of the Lord. Charity in this passage denotes a sincere interest in the welfare of others. Peace must be in accord with the wisdom that is from above (James 3:17). Such a peace is not always agreeable to others, hence Paul specifies that Timothy may have it with those who are pure in heart in the sight of the Lord. 2 Timothy 2:22 ——————————————————————————– Youthful lusts (νεωτερικὰςἐπιθυμίας) Νεωτερικὸς youthful, N.T.o. For ἐπιθυμία desire, lust, see on Mark 4:19; see on 1 Thessalonians 4:5. Such counsel from Paul to Timothy seems strange. ——————————————————————————– Follow (δίωκε) Pursue. Stronger than follow. A favorite word with Paul to denote the pursuit of moral and spiritual ends. See Romans 9:30-31; Romans 12:13; 1 Corinthians 14:1; Philippians 3:12. ——————————————————————————– Peace (εἰρήνην) Not a distinct virtue in the list, but a consequence of the pursuit of the virtues enumerated.

Const. with with them that call, etc. For pφιλαργυρίαeace with διώκειν pursue, see Romans 14:19; Hebrews 12:14, and Psalms 34:14, cit. 1 Peter 3:11. ——————————————————————————– Call on the Lord (ἐπικαλουμένωντὸνκύριον) A Pauline phrase, only here in Pastorals.

See Romans 10:12-14; 1 Corinthians 1:2. See also Acts 2:21; Acts 9:14; Acts 22:16. ——————————————————————————– Out of a pure heart (ἐκκαθαρᾶςκαρδίας) Const. with call on the Lord. The phrase, 1 Timothy 1:5; 1 Peter 1:22. Comp. Matthew 5:8. 2 Timothy 2:22 ——————————————————————————– Youthful (neτterikas). Literary Koinι word (Polybius, Josephus), only here in N.T. There are lusts peculiar to flaming youth. ——————————————————————————– Flee (pheuge). Present active imperative of pheugτ, old and common verb.

In this sense see 1 Corinthians 6:18. ——————————————————————————– Follow after (diτke). Present active imperative of diτkτ as if in a chase for which sense see 1 Thessalonians 5:15. Steady pursuit of these virtues like those in Galatians 5:22. ——————————————————————————– Call on the Lord (epikaloumenon ton kurion). See 1 Corinthians 1:2; Romans 10:12-14.

2 Timothy 2:23

2 Timothy 2:23 2 Timothy 2:23 ————————— ταςG3588 δεG1161 μωραςG3474 BUT FOOLISH καιG2532 AND απαιδευτουςG521 ζητησειςG2214 παραιτουG3868 [G5737] REFUSE, ειδωςG1492 [G5761] KNOWING οτιG3754 THAT γεννωσινG1080 [G5719] THEY BEGET μαχαςG3163 . 2 Timothy 2:14, 2 Timothy 2:16, 1 Timothy 1:4, 1 Timothy 4:7, 1 Timothy 6:4, 1 Timothy 6:5, Titus 3:9 Proverbs 6:19 - that soweth Proverbs 17:14 - leave Proverbs 26:17 - passeth Acts 18:15 - a question 1 Corinthians 1:11 - that there Ephesians 4:31 - wrath Colossians 3:8 - anger 1 Timothy 1:6 - turned 2 Timothy 3:5 - from Titus 1:1 - the acknowledging 2 Timothy 2:23. ———————– Unlearned questions means subjects that are not instructive. Many times we hear brethren worrying and laboring over matters that are not set forth in the scriptures, and often it is concerning inquiries that would not be of any profit even if they could be solved. Such conversations are foolish, and Timothy is directed to avoid them. They not only are without any lawful result, but rather will they gender (beget) strifes. The last word is from MACHE which Thayer defines, “A fight, combat; quarrel.” Sincere contention on behalf of a revealed principle is right and is commanded (Jude 1:3), but an argument over useless words is always wrong. 2 Timothy 2:23 ——————————————————————————– Foolish (μωρὰς) In Pastorals only here and Titus 3:9. Μωρός means dull, sluggish, stupid: applied to the taste, flat, insipid: comp. μωρανθῃ have lost his savor, Matthew 5:13. In Pastorals never substantively, a fool, but so in 1 Corinthians 3:18; 1 Corinthians 4:10. Comp. ἄφρων, 1 Corinthians 15:36. ——————————————————————————– Unlearned (ἀπαιδεύτους) Rev. ignorant is better; but the meaning at bottom is undisciplined: questions of an untrained mind, carried away with novelties: questions which do not proceed from any trained habit of thinking. ——————————————————————————– Questions (ζητήσεις) Better, questionings. See on 1 Timothy 6:4. ——————————————————————————– Avoid (παραιτοῦ) See on 1 Timothy 4:7. Better, refuse or decline. ——————————————————————————– Gender (γεννῶσι) Only here in Pastorals. In Paul, metaphorically, 1 Corinthians 4:15; Philemon 1:10; Galatians 4:24. 2 Timothy 2:23 ——————————————————————————– Ignorant (apaideutous).

Old verbal, here only in N.T. (a privative and paideuτ). Untrained, uneducated, “speculations of a half-educated mind” (Parry). ——————————————————————————– Refuse (paraitou). See 1 Timothy 4:7. ——————————————————————————– They gender strifes (gennτsin machas). Present active indicative of old and common verb gennaτ (Romans 9:11). “They beget battles.” See 2 Timothy 2:14.

2 Timothy 2:24

2 Timothy 2:24 2 Timothy 2:24 ————————— δουλονG1401 δεG1161 AND A BONDMAN κυριουG2962 OF “THE” LORD ουG3756 δειG1163 [G5904] IT NOT μαχεσθαιG3164 [G5738] TO CONTEND, αλλG235 BUT ηπιονG2261 GENTLE ειναιG1511 [G5750] TO BE προςG4314 TOWARDS πανταςG3956 ALL; διδακτικονG1317 APT TO TEACH; ανεξικακονG420 ; the servant: Deuteronomy 34:5, Joshua 1:1, 2 Chronicles 24:6, Daniel 6:20, 1 Timothy 6:11, Titus 1:1, Titus 3:2, James 1:1 must: Matthew 12:19, Acts 15:2, 2 Corinthians 10:4, Philippians 2:3, Philippians 2:14, 1 Timothy 3:3, Titus 1:7, James 1:19, James 1:20, Jude 1:3 strive: John 6:52, Acts 7:26, Acts 23:9, James 4:2,*Gr. but: Isaiah 40:11, 2 Corinthians 10:1, Galatians 5:22, 1 Thessalonians 2:7, Titus 3:2, James 3:17, 1 Peter 3:8 apt: 1 Timothy 3:2, 1 Timothy 3:3, Titus 1:9 patient: or, forbearing, Ephesians 4:2, Colossians 3:13 2 Kings 18:12 - Moses Nehemiah 8:13 - to understand the words of the law Psalms 36:1 - servant Proverbs 3:30 - General Proverbs 17:14 - leave Proverbs 26:17 - passeth Isaiah 42:2 - General Ezekiel 44:23 - General Daniel 11:33 - understand Malachi 2:7 - the priest’s Acts 27:23 - and Romans 12:7 - or he 1 Corinthians 13:7 - endureth 2 Corinthians 1:24 - that 2 Corinthians 5:11 - we persuade Colossians 1:28 - teaching Colossians 3:8 - anger 1 Thessalonians 5:14 - be 1 Thessalonians 5:15 - and 1 Timothy 1:6 - turned 1 Timothy 2:1 - all men 1 Timothy 5:1 - entreat 2 Timothy 2:2 - who 2 Timothy 2:24. ———————– The Bible does not contradict itself, and when there seems to be a disagreement there is always a proper explanation. This verse says a servant of the Lord must not strive, while other passages show he may (verse 5). But it is from a different original in the present verse which Thayer defines, “to quarrel, wrangle, dispute.” The connection shows Paul is writing about Timothy’s work among those who are out of the way because of being uninformed; he should be gentle and patient toward such. Apt to teach. This phrase is from , which occurs only twice in the Greek New Testament. Thayer’s definition is, “apt and skilful in teaching.” The other place where the word is used Isaiah 1 Timothy 3:2 where it is applied to the elders, while in our verse it is applied to anyone who is a servant of the Lord, which might not always be an evangelist even.

In one place it is applied to a man with authority in the church, in the other the connection does not indicate authority. Since the definition does not state how skilful he must be in teaching, we must consult some other passage for that. Titus 1:9 is considering the qualifications and work of a bishop (or elder), and it shows he must be able by “sound doctrine” (teaching) to convince the gainsayers. Unless a man is able to do that kind of teaching, he is not qualified for the eldership, while a man without that degree of teaching ability might be an acceptable servant of the Lord. 2 Timothy 2:24 ——————————————————————————– The servant of the Lord (δοῦλονκυρίου) The teacher or other special worker in the church. Comp. Titus 1:1; Romans 1:1; Galatians 1:10; Philippians 1:1, Colossians 4:12. Of any Christian, 1 Corinthians 7:22; Ephesians 6:6. The phrase is often applied to the Old Testament prophets as a body: see Amos 3:7; Jeremiah 7:25; Ezra 9:11; Daniel 9:6. To Joshua, Judges 2:8; to David, Psalms 78:70. ——————————————————————————– Must not (οὐδεῖ) Moral obligation. ——————————————————————————– Gentle (ἤπιον) Only here and 1 Thessalonians 2:7 (note). ——————————————————————————– Apt to teach, patient (διδακτικόν, ἀνεξίκακον) Διδακτικός apt to teach, only here and 1 Timothy 3:2 (note). Ἁνεξικακία forbearing, N.T.o. Ανεξικακία forbearance Wisd. 2:19.

Rend. Forbearing. 2 Timothy 2:24 ——————————————————————————– Must not strive (ou dei machesthai). Rather, “it is not necessary for him to fight” (in such verbal quibbles). The negative ou goes with dei, not with the infinitive machesthai. ——————————————————————————– Gentle (ηpion). Old word (from epos, speech), affable, mild, in N.T. only here (and 1 Thessalonians 2:7 in some MSS.; W. H. have nηpios). ——————————————————————————– Teachable (didaktikon).

See 1 Timothy 3:2. ——————————————————————————– Forbearing (anexikakon). Late compound (from future of anechτ, anexτ, and kakon, putting up with evil). Here only in N.T.

2 Timothy 2:25

2 Timothy 2:25 2 Timothy 2:25 ————————— ενG1722 IN πραοτητιG4236 παιδευονταG3811 [G5723] τουςG3588 THOSE THAT αντιδιατιθεμενουςG475 [G5734] OPPOSE, μηποτεG3379 IF PERHAPS δωG1325 [G5632] MAY GIVE αυτοιςG846 οG3588 THEM θεοςG2316 GOD μετανοιανG3341 ειςG1519 TO επιγνωσινG1922 αληθειαςG225 OF “THE” TRUTH, In: Matthew 11:29, Galatians 6:1, 1 Timothy 6:11, 1 Peter 3:15 instructing: Jeremiah 13:15-17, Jeremiah 26:12-15, John 5:34, Acts 22:1 - Acts 23:11 if: Jeremiah 31:18, Jeremiah 31:19, Jeremiah 31:33, Ezekiel 11:19, Ezekiel 36:26, Ezekiel 36:31, Zechariah 12:10, Acts 5:21, Acts 11:18, James 1:17, 1 John 5:16 peradventure: Acts 8:22, 1 Timothy 2:4 repentance: 2 Timothy 3:7, Matthew 21:32, Mark 1:3, Mark 1:4, Mark 1:15, Acts 2:38, Acts 20:21, Titus 1:1 Genesis 32:20 - peradventure Exodus 32:30 - peradventure Deuteronomy 29:4 - General Deuteronomy 34:5 - So Moses Joshua 7:19 - My son Nehemiah 8:13 - to understand the words of the law Psalms 25:15 - out Psalms 80:7 - we shall Isaiah 61:1 - to proclaim Jeremiah 36:3 - may be Ezekiel 12:3 - it may Ezekiel 44:23 - General Daniel 11:33 - understand Joe 2:14 - Who Malachi 2:7 - the priest’s Matthew 3:2 - Repent Matthew 4:17 - Repent Matthew 5:5 - the meek Matthew 9:13 - but Matthew 11:20 - because Matthew 12:19 - General Matthew 13:15 - and should be Mark 4:12 - be converted Mark 6:12 - preached Luke 5:32 - General Luke 8:29 - caught Luke 15:15 - he went John 6:65 - that no John 8:32 - and the John 17:17 - word Acts 3:19 - Repent Acts 5:31 - to give Acts 18:6 - they Acts 26:20 - repent Romans 7:23 - and 1 Corinthians 13:4 - suffereth 2 Corinthians 2:11 - General 2 Corinthians 7:10 - repentance Ephesians 1:17 - in the knowledge Ephesians 4:2 - lowliness Colossians 1:28 - teaching 1 Thessalonians 2:7 - we 1 Thessalonians 5:14 - be 1 Timothy 3:3 - no 1 Timothy 5:1 - entreat 2 Timothy 2:2 - who 2 Timothy 3:16 - for instruction 2 Timothy 4:2 - all Titus 1:7 - no Titus 1:9 - to convince Titus 3:2 - no Hebrews 6:1 - repentance Hebrews 6:4 - it is Hebrews 6:6 - to renew James 1:20 - General James 3:13 - with meekness 1 Peter 3:4 - a meek Revelation 2:22 - except 2 Timothy 2:25. ———————– Meekness means humbleness and is about the same in effect as gentleness in the preceding verse. Oppose themselves refers to those who place themselves in opposition to the truth that Timothy was teaching. Peradventure. God wishes every person in sin to repent (2 Peter 3:9), and never prevents him from so doing if he becomes penitent in mind. Hence the uncertainty expresses by the word is on the question of whether these people in error will be persuaded by the means that God will be using through the services of Timothy. Such repentance or reformation must begin by the acknowledging of the truth that was offered to them. 2 Timothy 2:25 ——————————————————————————– In meekness (ἐνπραὺτητι) A Pauline word, only here in Pastorals, but comp. πραυπαθία, 1 Timothy 6:11 (note). Const. with instructing. ——————————————————————————– Instructing (παιδεύοντα) See on 1 Timothy 1:20. Better, correcting. ——————————————————————————– Those that oppose themselves (τοὺςἀντιδιατιθέμενους) N.T. olxx. Class. only late Greek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ἀντιθέσεις oppositions (1 Timothy 6:20); = gainsayers (ἀντιλέγοντες Titus 1:9).

Paul’s word is ἀντίκεισθαι to oppose: see 1 Corinthians 16:9; Galatians 5:17; Philippians 1:28; 2 Thessalonians 2:4. ——————————————————————————– Repentance (μετάνοιαν) Only here in Pastorals. See on repent Matthew 3:2. ——————————————————————————– To the acknowledging of the truth (εἰςἐπίγνωσινἀληθείας) More correctly, the knowledge.

The formula Pasto. See 1 Timothy 2:4 (note); 2 Timothy 3:7. For εἰς unto after μετάνοια repentance, see Mark 1:4; Luke 3:3; Luke 24:47; Acts 11:18; Acts 20:21; 2 Corinthians 7:10. 2 Timothy 2:25 ——————————————————————————– Correcting (paideuonta). See Titus 2:12. “Schooling” (Parry). ——————————————————————————– Oppose themselves (antidiatithemenous). Present middle (direct) participle of antidiatithηmi, late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T. ——————————————————————————– If peradventure God may give (mη pote dτiη ho theos). Here Westcott and Hort read the late form of the second aorist active optative of didτmi for the usual doiη as they do in 2 Timothy 1:18.

But there it is a wish for the future and so regular, while here the optative with mη pote in a sort of indirect question is used with a primary tense dei (present) and parallel with an undoubted subjunctive ananηpsτsin, while in Luke 3:15 mη pote eie is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, Grammar, p. 989) so that we cannot go as far as Moulton does and say that we “must” read the subjunctive dτηi here (Prolegomena, pp. 55, 193). ——————————————————————————– Repentance (metanoian). “Change of mind” (2 Corinthians 7:10; Romans 2:4). ——————————————————————————– Unto the knowledge of the truth (eis epignτsin alηtheias).

Paul’s word “full knowledge” (Colossians 1:9).

2 Timothy 2:26

2 Timothy 2:26 2 Timothy 2:26 ————————— καιG2532 AND ανανηψωσινG366 [G5661] THEY MAY AWAKE UP εκG1537 OUT OF τηςG3588 THE τουG3588 OF THE διαβολουG1228 DEVIL παγιδοςG3803 SNARE, εζωγρημενοιG2221 [G5772] HAVING BEEN TAKEN υπG5259 BY αυτουG846 HIM ειςG1519 τοG3588 FOR εκεινουG1565 HIS θελημαG2307 WILL. recover: Gr. awake, Luke 15:17, 1 Corinthians 15:34, Ephesians 5:14 out: Psalms 124:7, Isaiah 8:15, Isaiah 28:13, Acts 26:18, 2 Corinthians 2:11, Colossians 1:13, 2 Thessalonians 2:9-12, 1 Timothy 3:7, 1 Timothy 6:9, 1 Timothy 6:10, Revelation 12:9, Revelation 20:2, Revelation 20:3 who are: Isaiah 42:6, Isaiah 42:7, Isaiah 49:25, Isaiah 49:26, Isaiah 53:12, Matthew 12:28, Matthew 12:29, Luke 11:21, 2 Peter 2:18-20 taken captive: Gr. Taken alive at: Job 1:12, Job 2:6, Luke 22:31, Luke 22:32, John 13:2, John 13:27, Acts 5:3, 1 Timothy 1:20 Exodus 23:33 - it will surely Joshua 23:13 - snares Judges 5:12 - lead Nehemiah 9:24 - as they would Job 18:8 - he is cast Psalms 25:15 - out Psalms 31:4 - Pull Psalms 80:7 - we shall Psalms 91:3 - snare Proverbs 29:6 - the transgression Ecclesiastes 9:12 - as the fishes Isaiah 61:1 - to proclaim Jeremiah 36:3 - may be Matthew 4:17 - Repent Matthew 9:13 - but Matthew 11:20 - because Matthew 13:15 - and should be Mark 1:15 - repent Mark 6:12 - preached Luke 5:32 - General Luke 8:29 - caught Luke 13:16 - whom Luke 15:5 - he layeth Luke 15:15 - he went John 8:32 - and the John 17:17 - word Acts 5:31 - to give Acts 8:22 - Repent Acts 11:18 - granted Acts 20:21 - repentance Acts 26:20 - repent Romans 7:23 - and 2 Corinthians 7:10 - repentance Hebrews 6:1 - repentance 1 Peter 3:15 - with 2 Peter 2:19 - overcome Revelation 2:22 - except 2 Timothy 2:26. ———————– These people engaged in opposition to the truth are compared to a victim caught in a snare or trap. The trap has been set by the devil , who uses various means to capture the people of the Lord. Sometimes he is overt and vicious after the manner of a roaring lion (1 Peter 5:8), at other times he captures them with his wiles or snares. Taken captive is from ZOGREO which Thayer defines, “to take alive.” The last clause is a very interesting use of an illustration. It pictures a scene where the Lord finds a human being who had once been His servant, but was caught in the trap of the devil. The victim is released and taken captive by the Lord, who originally had possession of him anyway, and who now will again be turned into the kind of service that is in harmony with His will. 2 Timothy 2:26 ——————————————————————————– May recover themselves (ἀνανήψωσιν) Lit. may return to soberness. N.T.o. See on be sober, 1 Thessalonians 5:6. A similar connection of thought between coming to the knowledge of God and awaking out of a drunken stupor, occurs 1 Corinthians 15:34. ——————————————————————————– Out of the snare of the devil (ἐκτῆςτοῦδιαβόλουπαγίδος) Comp. Psalms 124:7. The phrase snare of the devil, only here and 1 Timothy 3:7 (note).

The metaphor is mixed; return to soberness out of the snare of the devil. ——————————————————————————– Who are taken captive (ἐζωγρημένοι) Or, having been held captive. Only here and Luke 5:10 (note on thou shalt catch). ——————————————————————————– By him (ὑπ’ αὐτοῦ) The devil. ——————————————————————————– At his will (εἰςτὸἐκείνουθέλημα) Better, unto his will: that is, to do his (God’s) will. ——————————————————————————– The whole will then read: “And that they may return to soberness out of the snare of the devil (having been held captive by him) to do God’s will.” 2 Timothy 2:26 ——————————————————————————– They may recover themselves (ananηpsτsin).

First aorist active subjunctive of ananηphτ, late and rare word, to be sober again, only here in N.T., though nηphτ is in 1 Thessalonians 5:6. ——————————————————————————– Out of the snare of the devil (ek tηs tou diabolou pagidos). They have been caught while mentally intoxicated in the devil’s snare (1 Timothy 3:7). See Romans 11:9 for pagis. ——————————————————————————– Taken captive (ezτgrηmenoi). Perfect passive participle of zτgreτ, old verb, to take alive (zτos, agreτ), in N.T. only here and Luke 5:10 (of Peter). “Taken captive alive.” ——————————————————————————– By him unto his will (hup’ autou eis to ekeinou thelηma). This difficult phrase is understood variously. One way is to take both autou and ekeinou, to refer to the devil.

Another way is to take both of them to refer to God. Another way is to take autou of the devil and ekeinou, of God.

This is probably best, “taken captive by the devil” “that they may come back to soberness to do the will of God.” There are difficulties in either view.