Those who are in opposition (475) (antidiatithemi from antà = over against, opposite to, instead of + diatithemai = to dispose of, arrange, make a covenant from dia = through or intensifies meaning of + tithemi = place, put) means literally to set oneself opposite. In the present passage the picture is of those who are habitually inclined to argument and are continually (Paul emphasis continuous attitude/action with the present tense) offer resistance by placing themselves in opposition to the way, the truth, and the life. They are hostile toward the truth and personally oppose it in an engaged way. The opposition involves not only a psychological attitude but also a corresponding behavior. Louw and Nida have an interesting note regarding the translation of antidiatÃthemi writing that... in some languages opposition is often expressed idiomatically as ‘to show a sour face toward,’ ‘to have a mean heart toward,’ or ‘to turn one’s back on.’ (Louw, J. P., & Nida, E. A. Greek-English Lexicon of the New Testament: Based on Semantic Domains. United Bible societies) (Bolding added) Judaism emphasized correcting another person humbly and privately before giving public reproof, in the hope of restoring that person to the right way. Those that place them self in opposition to the true servant of the Lord and to true doctrine are to be dealt with tenderly and considerately. Ray Stedman comments that... The King James Version has a very good translation here. It says, instructing "those who oppose themselves." That shows what error does to us. When we get stubborn, when we are sure we are right, when we insist on our own point of view, and get personal, etc., what we are doing is opposing ourselves. We stand in our own way, we become our own worst enemy, and we create our own problems. That is the revelation of this. Until we change ourselves, we will never solve the controversy. The thing we all know, but so easily forget, is that the only person we can change in a controversy is ourselves. You cannot change other people. You can force their behavior to be different, but you do not change them inside. We all know about the little boy whose mother tried to get him to sit down and forced him to do so, but he said, "I may be sitting down outside, but I'm standing up inside." "A man convinced against his will is of the same opinion still." And a woman -- well, she is almost as bad as a man. No, you only can change yourself. We do not think we are contributing anything to the problem, but we always are. When an argument exists, and especially when it gets heated, angry, and personal, then we are definitely contributing to it and we are opposing ourselves; we are standing in our own way to the blessing God wants to bring. (2 Timothy 2:23-26 Guidelines for Controversies) ><>><>><> Strong and Gentle - There was a time in my life when I enjoyed debating with people who represented religious cults. When they said that Jesus is not God or that another book has equal authority with the Bible, I had them read Scripture passages that proved them wrong. I felt a bit smug when I saw them eager to end the conversation. But I never led any of them to the Savior. I may have won an argument, but that's all. I'm afraid they saw me as arrogant, not the gentle and humble man I should have been as a servant of the Lord (2 Tim. 2:24). I really don't blame them. I find myself annoyed when a know-it-all tries to force his views on me. We are not to be weak, though, bending to the winds of error. We can be firm in our convictions without coming across with an I'm-better-than-you attitude. We can communicate the truth without beating the other person over the head with it. By dealing gently with people who have been caught up in religious error, I have seen some of them come to know Jesus Christ as their personal Savior. When we humbly try to correct those who are deceived, we open the door for God to lead them to repent and to acknowledge the truth. --H V Lugt (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) What wisdom lies in gentleness! What force true meekness holds! As truth combines with Christlike love, God's wondrous grace unfolds. --DJD The Good News shouldn't be shared in bad taste. ><>><>><> Hiebert sums up this section noting that... The demeanor...is presented both negatively and positively. Negatively, "the Lord's servant must not strive." Instead of continuing in the second person, - Paul now uses the third person, thus including himself and any other man who holds a position as "the Lord's servant." As the Lord's "bondservant," carrying out his Master's will, he must not yield to the temptation to engage in worthless controversy with others. "But," on the contrary, he must be characterized by a very different demeanor, which is is given a fourfold description. First, he must be "gentle toward all," the opposite of harsh and irritable. He must be mild, benevolent, and approachable "to all," even those who are antagonistic to him. Second, he must be "apt to teach." He must possess not only the ability but also that readiness which leads him to impart counsel and instruction as opportunity arises. The third requirement is that he be "forbearing." His gentleness will not always be reciprocated but will be met with hostile scorn and ridicule; then he must be "forbearing," patient under injuries, putting up with the evil without loss of temper. The final requirement is, "in meekness correcting them that oppose themselves." The false teachers and those led astray by them may "oppose themselves" and reveal their hostility, but they are to be met with "meekness," without pride or an air of superiority, while he aims at "correcting them." The word rendered "correcting" is literally "child training," and implies instruction, correction, and discipline. In meekness he must instruct the uninstructed, correct the erring, and discipline the undisciplined. For this difficult task a spirit of meekness is indispensable. (2 Timothy by D. Edmond Hiebert) (Bolding added) IF PERHAPS GOD MAY GRANT THEM REPENTANCE : mepote doe (3SAAS) autois ho theos metanoian: (Jer 31:18,19,33; Ezek 11:19; 36:26,31; Zech 12:10; Acts 5:21; 11:18; Jas 1:17; 1Jn 5:16) (Acts 8:22; 1Ti 2:4) (2 Ti 3:7; Mt 21:32; Mk 1:3,4,15; Acts 2:38; 20:21; Titus 1:1) Grant (1325) (didomi) means to give and is based on a decision of the will of the giver (God in this case) with no merit in the recipient. The fact that repentance is a gift reminds the Lord's bondservant that it is only the hand of God which can untangle the twisted thoughts of men. We cannot make them repent. God may use our reasonings and exhortations, but He is in no way dependent upon them. We are utterly dependent upon Him to show the "kindness of God which leads them to repentance" (see note Romans 2:4). God is the Agent of change while we are but a channel through which He dispenses His life-changing grace. Therefore, it is crucial that we be clear channels, who do not obstruct what He would send through us. Hiebert writes that This hope for their repentance is stated hesitatingly--"if peradventure"--not because God is unwilling to give them repentance but because the habit of the errorists to contradict the truth has made it hard for them even to listen to the truth. Only God can effect the change in them. He must "give" it to them as a gift, using Timothy's efforts as the means to work the needed "repentance" in them. What they need is a definite change of heart and will. Their doctrinal perversions rooted in a moral perversity. Vital religious error has its roots in sin, and its removal demands not merely a change of mind but a change in the moral nature as well. The needed repentance is "unto the knowledge of the truth," the full apprehension and realization of (the) truth. (2 Timothy by D. Edmond Hiebert). Only through a change in the moral disposition do men attain to the full knowledge, the believing apprehension, of the Gospel (Harvey). 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