Exegetical and Hermeneutical Commentary of 2 Timothy 2:25
In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
25. in meekness instructing ] Meekness, gentleness of heart, the feeling as separate from the demeanour: still more clearly brought out by the use of the compound word 1Ti 6:11. The corresponding adjective is used by ‘the Lord’ Himself of Himself, ‘I am meek and lowly in heart,’ Mat 11:29. See note on Tit 3:2. A very interesting passage where it occurs is Gal 5:22, where Bp Lightfoot divides the nine fruits of the Spirit into three sets of three, and shews how each of the first two triads is arranged in an ascending scale, (1) love, joy, peace, (2) patient endurance, kindly feeling, active beneficence. May not the third triad be similarly arranged thus, (3) a childlike trust, a woman’s meekness, a man’s self-mastery?
instructing ] The word is explained 1Ti 1:20 and Tit 2:12; in all but two of the thirteen places where it occurs in N.T. the sense of ‘correction,’ ‘discipline’ is clear; and in those two, Act 7:22; Act 22:3, the instruction is that of school or college, and ‘schooled’ will best express it. So here ‘correcting,’ bringing under discipline.
those that oppose themselves ] Lit. ‘that are becoming contentiously disposed’; the usage of the middle is disponere aliquid, not disponere se; hence ‘oppose themselves’ must not be taken as at any rate a literal version; the word corresponding to the perfect of this verb is the well known ‘adversaries’ 1Co 16:9, used also 1Ti 5:14.
if God peradventure ] Lit. ‘if God might perchance at some time,’ Lat. ‘si forte aliquando.’
will give ] The optative not subjunctive mood has the best authority. The exact force then is ‘You must discipline them, in case God may give them repentance, as we wish and pray.’
repentance ] The word occurs only four times in St Paul’s Epistles, though frequent in St Luke’s Gospel and Acts. Cf. Trench, N. T. Syn. p. 247, who defines it as ‘a change of mind, taking a wiser view of the past, a regret for the ill done in that past, and out of all this a change for the better.’
to the acknowledging of the truth ] Better, unto the full knowledge; ‘unto’ expresses the state into which repentance is designed to bring them, as Act 11:18, ‘hath God granted repentance unto life’; ‘full knowledge’ as in 1Ti 2:4, where see note.
Fuente: The Cambridge Bible for Schools and Colleges
In meekness instructing those that oppose themselves – That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently instructing them. Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, calmly to show them what the truth is. If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient. Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wiseST course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party, and, from self-respect, or pride, or anger, he will endeavor to defend his own opinions, and will not yield to yours. Meekness and gentleness are the very best things, if you wish to convince another that he is wrong. With his heart first, and then modestly and kindly show him what the truth is, in as few words, and with as unassuming a spirit, as possible, and you have him.
If God peradventure will give them repentance, … – Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth; compare Act 11:18. The word rendered peradventure, here – mepote – means, usually, not even, never; and then, that never, lest ever – the same as lest perhaps. It is translated lest at any time, Mat 4:6; Mat 5:25; Mat 13:15; Mar 4:12; Luk 21:34; lest, Matt, Luk 7:6; Luk 13:29; Luk 15:32; et al.: lest haply, Luk 14:12; Act 5:39. It does not imply that there was any CHance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution LesT something should occur; or, that anything was done, or should be done, to prevent something from happening.
It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here – as implying A hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: In meekness instructing those that oppose themselves ( antidiatithemenous) lest – mepote – God should give them repentance, and they should recover themselves out of the snare of the devil, etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.
Fuente: Albert Barnes’ Notes on the Bible
2Ti 2:25
In meekness instructing those that oppose themselves; if God per adventure will give them repentance to the acknowledging of the truth.
The phrase is difficult as it stands. Strictly translated it would be, lest at any time; but this would be out of harmony with the whole strain of the passage. Grave doubt is expressed, but hope is not extinguished. God is the giver of repentance. Scharlitz, quoted by Fairbairn, suggests whether God may not still give repentance. Here is expression of the thought that there is room and necessity for the operation of the Spirit of God, over and above the normal action of the truth upon the understanding. (H. R. Reynolds, D. D.)
Timothys ministry
(2Ti 2:25-26):–Consider–
I. The characters among whom it was to re exercised–opposers not only of God, but of themselves. They oppose–
1. Their duty.
2. Their conscience.
3. Their peace.
4. Their safety.
II. Its nature. It was a ministry of–
1. Instruction.
2. Meekness.
III. Its design.
1. That sinners may be led to repentance.
2. Led to an acknowledgment of the truth.
3. Recovered from the snares of the devil. (Anon.)
Meekness in the minister
He who cannot bear calmly and reply with dignity to contradiction, is just as little fitted for the ministry of the gospel as the physician would be for his profession who would allow himself to become moved by the abusive speech of a patient in fever delirium either to forsake the sick-bed, or to hurl back the abuse. (Van Oosterzee.)
Thunder rare
But you may reply that ministers must be Boanerges, Sons of Thunder, rattle in a congregation. True; notwithstanding, meekness is to be retained, practised. But to return an answer suitable to the objection.
1. Every thin vapour, light exhalation, will not afford matter to cause a thunder-crack; so each text, subject, doth not give warrant to denounce terrors.
2. Before it thunder we apprehend a light, and then the voice striketh the organ of hearing, and the eye of the mind is to be enlightened in order ere that judgment be threatened.
3. Thunder is rare, not at every season; should the minister continually shoot the shafts of Gods indignation, would not the vulgar begin to smile, laugh him to scorn?
4. After a great crack of thunder the heavens grow black and refresh the earth with sweet showers of water, and when the bolts of justice are cast among the people a preacher is to assume a doleful look, a sad countenance. These rules observed, cry aloud, Thunder and spare not l What shall I more say? In the cause of thy Master be bold, resolute; in thine own, let meekness have her perfect work. (J. Barlow, D. D.)
The spirit of opposition
It was written of Thoreau, the author, that He was by nature of the opposition; there was a constitutional No in him that could not be tortured into Yes. (H. O. Mackey.)
The nature of religious truths
I. Here is a supposition laid down–that truth is something real in itself and of importance to men; something that may be found, and which we ought to seek after. Wherever the Scripture speaks of truth it always means such truth as has relation to religion. All truth, of what kind soever it be, is real. But truth in matters of religion is always of the greatest importance; as being the foundation and the support of right practice. These truths of God are like an immovable rock, the basis and foundation of that true religion which approves itself to every mans understanding by clear reason, and glorifies God by making men like unto Him through virtue and righteousness in their practice. All false religions consist in changing these truths of God into a lie (Rom 1:25).
II. Such is the corrupt state and disposition of mankind, that some there will always be who will set themselves to oppose the truth, Notwithstanding the native excellency and beauty of truth considered in itself; notwithstanding the strength and clearness of reason with which it is generally accompanied; notwithstanding the apparent benefit and advantage to which the knowledge of truth always brings, to mankind; yet so little sensible are men of the intrinsic excellency of things, so unattentive to the strength of the clearest reason, so apt to be imposed upon in judging concerning their own true interests; that nothing is more common than to see the plainest and most useful truths in matters of religion violently and passionately opposed. The principal causes of this opposition are–
1. Ignorance. Meaning here by ignorance not a bare want of knowledge. There is a presumptuous ignorance which despises knowledge, and this makes men oppose the truth before they understand anything of it.
2. Carelessness. They blindly, and without any consideration, follow the customs of the place where they happen to live, and the knowledge of truth seems to them to be of no great importance. They take up their religion at adventures, not from the consideration of the laws of nature or of revelation, but merely from the company they chance to be educated amongst, and thus all religions are put upon an equal foot, varying according to the accidental temper, of the persons among whom they prevail.
3. Prejudice. They have accustomed themselves to found their belief entirely in an implicit reliance upon other men, instead of building it upon the evidence of things themselves which is the foundation of truth.
4. Rut the last and greatest reason of mens setting themselves in opposition to the truth is the wickedness and corruption of their manners, the love of unrighteousness and debauchery, the desire and power of dominion, the concern they are under for the defence and support of a sect or party without having any knowledge how far they are, or are not, in the right.
III. The direction given us concerning our own duty, that we ought in meekness to instruct those who oppose themselves against the truth. We cannot always discern who they are that err through ignorance and through a vicious disposition. But if we would, yet meekness is at all times necessarily a fruit of the spirit, and we are commanded to be patient towards all men, towards them that oppose as well as towards them that are only ignorant of the truth.
IV. A particular reason with regard to the persons to be instructed, why our instruction to them ought always to be accompanied with meekness. If God peradventure will give them repentance to the acknowledgment of the truth. In the original it is, Lest God peradventure should give them repentance to the acknowledgment of the truth. The meaning is, we are to instruct them with meekness, lest peradventure, by our heat and passion, we raise in them a just prejudice against us, when, by meek instruction, they might possibly have been brought to repentance, and to the acknowledgment of the truth, and so we, by our ill-behaviour become answerable for their miscarriage. For this reason we so frequently find repeated in Scripture the following admonitions, which may serve for a proper application of this whole discourse: 1Pe 2:12; 1Pe 3:15; 1Co 10:32; Col 4:5; 1Ti 3:7; Php 2:15; Php 4:5; Mat 5:16. (S. Clarke, D. D.)
Repentance the design of preaching
1. One principal end of the ministry is to bring men to repentance.
2. By meek preaching God may work repentance.
3. Repentance is hopeful and yet doubtful.
4. Ministers are to preach and leave the success to the Lord. (J. Barlow, D. D.)
Meekness in controversy
When Dr. Swift was arguing one day with great coolness with a gentleman who had become exceedingly warm in the dispute, one of the company asked him how he could keep his temper so well. The reason is, replied the dean, I have truth on my side. A cobbler at Leyden, who used to attend the public dispulations held at the academy, was once asked if he understood Latin. No, replied the mechanic, but I know who is wrong in the argument. How? replied his friend. Why, by seeing who is angry first. (Sunday School Teacher.)
Many qualities requisite in a minister
The medical attendant of my brother has just been expressing his surprise to see how much I am worn within this last half year; I am very sensible of it myself, and expect that I shall be much more worn if my people continue in such a grievous state. I would that my eyes were a fountain of tears to run down day and night. Would you believe it? I have been used to read the Scriptures to get from them rich discoveries of the power and grace of Christ: to learn how to minister to a loving and obedient people; I am now reading them really and literally to know how to minister to a conceited, contentious, and rebellious people. Two qualities, I am sure, are requisite, meekness and patience, yet, in some cases, I shall be constrained to rebuke with authority. I have been used to sail in the Pacific. I am now learning to navigate the Red Sea, that is full of shoals and rocks, with a very intricate passage. I trust the Lord will carry me safely through; but my former trials have been nothing to this. (C. Simeon.)
Plain instruction
Who expects to find Bradshaw full of Latin questions? You get it as a guide, and you want it to be as plain as possible. You have lost your way among some mountains one night, and are overtaken by some classic–who says, I will tell you the way to get home in sixteen different languages, none of which you comprehend. I think you would reply, I would rather be told it, sir, in one that I could understand. Or, if some profound professor should inform you that he could explain the geological strata and formation of the soil on which you were standing, I think you would say, If you could point me to my own abode, I should be more grateful. And I think if some poor ragged girl or shepherd boy could tell you of a way by which you could escape that wood or yonder precipice and reach a hospitable shelter, such information would undoubtedly be more profitable to you. The sign-post that points the way by the side of the roads never have a quotation of poetry upon them, or sentences from Isocrates or Sophocles. There is just the word, and that is enough. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. Those that oppose] . This seems to refer to those who opposed the apostle’s authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter.
If God peradventure] He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God’s mercy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In meekness instructing those that oppose themselves; without passion better informing such as have sucked in an error, not reviling them, but gently instructing them, and labouring to convince them of their mistake; for all those who for a time may oppose the truth, are not such as never repent, nor do it out of malice or hatred, they may do it out of ignorance and weakness.
If God peradventure will give them repentance to the acknowledging of the truth; and God may give them a power, and a heart to repent, and to acknowledge that truth, which they at present oppose; and although this must be Gods work, yet he doth it by ministers as his means and instruments, who are to use probable means in order to it; such are not railing and reviling, but meek instructions, and a kind and gentle behaviour to them. A foul-mouthed minister is seldom an instrument to cleanse anothers heart.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. instructingGreek,“disciplining,” instructing with correction, whichthose who deal in “uninstructive” or “undisciplinedquestions” need (see on 2Ti2:23; 1Ti 1:20).
those that opposethemselvesGreek, “oppositely affected”; thoseof a different opinion.
if . . . peradventureGreek,“if at any time.”
repentancewhich theyneed as antecedent to the full knowledge (so the Greekfor ‘acknowledgment‘) of the truth” (1Ti2:4), their minds being corrupted (2Ti3:8), and their lives immoral. The cause of the spiritualignorance which prompts such “questions” is moral, havingits seat in the will, not in the intellect (Joh7:17). Therefore repentance is their first need. That, not man,but God alone can “give” (Ac5:31).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In meekness instructing those that oppose themselves,…. To the truth; resist it and deny it; or contradict some other tenets and principles of theirs, or the Scriptures, which they themselves allowed to be the word of God, and the rule of faith and practice, and so are self-convinced and self-condemned. These are to be instructed, being ignorant, and in a tender and gentle manner, though very perverse and obstinate.
If God peradventure will give them repentance to the acknowledging of the truth: repentance here designs a repentance of errors in principle, a change of mind upon conviction, and such as issues in a free and ingenuous confession, and acknowledgment of the truth before opposed; and such a repentance is the gift of God: it is he that opens the eyes of the understanding, and works conviction in the mind, and leads into all truth, as it is in Jesus; and induces men to repent of their errors, confess their mistakes, and own the truth; even as repentance of evil practices is not owing to the power of men, nor to the bare influence of means, but to the efficacious grace of God, it being a grant from him. And though this is not certain, that God will give repentance to such contradictors and blasphemers of his Gospel; yet as it is his will, that all his chosen ones should come to repentance, and that some of all sorts should be saved, and come to the knowledge of the truth; and seeing these things have been brought about under and by the ministry of the word, it is an encouragement to the ministers of the Gospel to continue their instructions in the manner here directed.
Fuente: John Gill’s Exposition of the Entire Bible
Correcting (). See Tit 2:12. “Schooling” (Parry).
Oppose themselves (). Present middle (direct) participle of , late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T.
If peradventure God may give ( ). Here Westcott and Hort read the late form of the second aorist active optative of for the usual as they do in 1:18. But there it is a wish for the future and so regular, while here the optative with in a sort of indirect question is used with a primary tense (present) and parallel with an undoubted subjunctive , while in Lu 3:15 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 here (Prolegomena, pp. 55, 193).
Repentance (). “Change of mind” (2Cor 7:10; Rom 2:4).
Unto the knowledge of the truth ( ). Paul’s word “full knowledge” (Co 1:9).
Fuente: Robertson’s Word Pictures in the New Testament
In meekness [ ] . A Pauline word, only here in Pastorals, But comp. praupaqia, 1Ti 6:11 (note). Const. With instruction. Instructing [] . See on 1Ti 1:20. Better, correcting!.
Those that oppose themselves [ ] . N. T. o LXX Class. only late Gleek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ajntiqeseiv oppositions (1Ti 6:20); =gainsayers (ajntilegontev Tit 1:9). Paul ‘s word is ajntikeisqai to oppose : see 1Co 16:9; Gal 5:17; Phi 1:28; 2Th 2:4.
Repentance [] . Only here in Pastorals. See on repent) Mt 3:2.
To the acknowledging of the truth [ ] . More correctly, the knowledge. The formula Past o. See 1Ti 2:4 (note); 2Ti 3:7. For eijv unto after metanoia repentance, see Mr 1:4; Luk 3:3; Luk 24:47; Act 11:18; Act 20:21; 2Co 7:10.
Fuente: Vincent’s Word Studies in the New Testament
1) “In meekness instructing those that oppose themselves” (en prauteti paideuorita tous antidiatithemenous) “In meekness training those opposing or disputing;” the “wrong thinkers” are to be dealt with as gently and considerately as “wrong doers,” Gal 6:1; 2Ti 4:2; Gal 5:23. Reproof for wrong must always be in love.
2) “If God peradventure will give them repentance” (mepote doe autois ho theos metanoian) “If perhaps God may give to them repentance;” an opportunity, a deep conviction of remorse to lead them to repentance, 2Co 7:10; Heb 6:1; Act 8:22; Rev 3:19.
3) “To the acknowledging of the truth” (eis epignosin aletheias) “With reference to a full knowledge or comprehension of truth;” in doctrine and ethical and moral behavior, Tit 1:15-16; Tit 3:11; David acknowledged the truth, Psa 51:3-4; Psa 51:7-15; The prodigal son did, Luk 15:17-19; Luk 15:21; Joh 21:15-17.
Fuente: Garner-Howes Baptist Commentary
25 If sometime God grant to them repentance This expression, “If sometime,” or “If perhaps,” points out the difficulty of the case, as being nearly desperate or beyond hope. Paul therefore means that even towards the most unworthy we must exercise meekness; and although at first there be no appearance of having gained advantage, still we must make the attempt. For the same reason he mentions that “God will grant it.” Since the conversion of a man is in the hand of God, who knows whether they who today appear to be unteachable shall be suddenly changed by the power of God, into other men? Thus, whoever shall consider that repentance is the gift and work of God, will cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and watering, and, while we do this, we must look for the increase from God. (1Co 3:6.) Our labors and exertions are thus of no advantage in themselves; and yet, through the grace of God, they are not fruitless.
To the knowledge of the truth We may learn from this what is the actual repentance of those who for a time were disobedient to God; for Paul declares that it begins with “the knowledge of the truth.” By this he means that the understanding of man is blinded, so long as it stands out fiercely against God and his doctrine.
Fuente: Calvin’s Complete Commentary
(25) In meekness instructing those that oppose themselves.By those that oppose themselves, St. Paul alludes scarcely so much to those leading teachers of false doctrine as to those led away by them. In Tit. 3:10 we read how these pronounced hereticsno doubt the teachers and leaders of the schoolwere, after a first and second admonition, to be shunned, were to be left to themselves. These, however, were evidently to be dealt with in a different manner. Their treatment was to be a gentle one. Nothing is here said respecting a first and second admonition only; no hint is given that these are to be shunned. They are clearly not the same as those referred to in Tit. 3:10, or above in 2Ti. 2:21 of this chapter, where, again, separation is definitely urged.
If God peradventure will give them repentance.The Greek original here also carries out what was said in the Note on the last clause, and may be rendered literally, if perchance at any time God might grant to them . . . This suggests a hope at least that at some time or other Gods grace would work in these opposing members of the congregation a change. The repentance here signifies an abandonment on the part of those erring Christians of that wrong course on which they had entered, and a return to the true Church of God and to the full knowledge of the gospel truth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Meekness Disarming hostile feeling in order to give fair play for conviction.
Give them repentance In consequence of their readiness of conviction produced by your mildness of dealing.
Repentance That is, the power, not the act, of repentance; namely, from their guilty error, which becomes a conversion to the acknowledging of the truth.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 2250
THE GREAT ENDS OF THE MINISTRY
2Ti 2:25-26. In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
THE work of the ministry is arduous in the extreme, not only on account of the labours in which a pastor has to engage, but on account of the opposition he meets with from those whose welfare he seeks. He has to call men from all which by nature they affect, and to stimulate them to much for which they have an utter distaste. But the hope of ultimately benefiting immortal souls is sufficient to carry him forward; and, if he be himself of a becoming spirit, he will persevere with patience and long-suffering, meekly instructing those that oppose themselves, if God peradventure may give them repentance to the acknowledgment of the truth.
To enter fully into the subject before us, I must set before you,
I.
The state of unconverted men
I am not aware that there is any other passage of Holy Writ that places this matter in a more humiliating view, than that which we have just read.
The unconverted man is altogether a slave of Satan
[The agency of Satan is but little thought of by us, though it occupies a very prominent place in the Scriptures of truth. His influence over Judas and Ananias shews what he can effect, if God see fit to withdraw the restraints which, from love to mankind, he has imposed upon him. This malignant fiend is, in fact, the god of this world; and all mankind, whilst in their unconverted state, are his vassals Yet it is not by force that he reigns over them, but by subtilty. He takes them captive; but it is by snares that he allures them, and draws them into his net. He knows what is suited to each, as a fowler or a fisherman does to the taste and appetite of the different creatures he would decoy: and he finds the whole human race ready enough to yield to his devices, and to surrender up themselves to him according to his will To persons in early life he offers the gratifications of sense; and to those at a more advanced period the acquisition of wealth and honour. Nor is he more anxious to ensnare them, than they are to swallow the bait which he has laid for their destruction In truth, if they were to form a deliberate purpose to serve Satan as far as they possibly could consistently with the preservation of a good character among men, they could not do it more effectually than they already do. Satan would not wish them to live in a more entire neglect of God and of eternity than they do: nor could he wish them more habitually to cheat themselves with a mere name and form of godliness than they do ]
And this is the state of all, without exception
[Men have their different tastes: one loves gross immorality, whilst another prefers a self-complacent round of outward duties. But these are only the baits which they affect: their radical neglect of God and of his Christ is the same in both. The Apostles themselves, not excepting St. Paul in his unconverted state, were once subjects of this great usurper: We ourselves, says St. Paul, were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures [Note: Tit 3:3.]. And by whose influence they were kept in this awful condition, he tells us in another place: And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: among whom we all had our conversation in times past in the lusts of the flesh, fulfilling the desires of the flesh and of the mind [Note: Eph 2:1-3.]. Here, you perceive, they were actuated by their own lusts; yet did they most effectually accomplish the will of the great deceiver [Note: Rev 12:9.] His they were, and him they served; and from that kingdom of darkness must all be delivered, if ever they would be translated into the kingdom of Gods dear Son [Note: Col 1:13.].]
The directions given to Timothy, for the regulation of his conduct towards them, leads me to notice,
II.
The efforts of ministers in their behalf
Ministers are appointed of God to instruct the world in the things which belong to their everlasting peace.
They are to rescue men, if possible, from the power of Satan
[They find men sleeping in security, and, like persons in a state of intoxication, unconscious of their danger [Note: Act 26:18. This seems to be implied in the term .]: and they endeavour to awaken them. With this view they cry, Awake thou that sleepest, and arise from the dead, and Christ will give thee light [Note: Eph 5:14.]. They call the poor unhappy victims to repentance, and to an acknowledgment of the truth as it is in Jesus. They set forth the claims of their God and Saviour to their allegiance, and the evil and danger of continuing in rebellion against him. They declare, that if they will submit themselves to the Lord Jesus Christ, he will forgive all their past sins, and bring them into the glorious liberty of the children of God This they do, to lead the poor captives to cast off the yoke of Satan, and serve the living God ]
But their only hope of success is in God alone
[They know how vain it would be for them to engage in this warfare, if God himself do not interpose to give them the victory. They know, that though Paul should plant, and Apollos water, God alone can give the increase. Nor are they sure that he will work by them: much less do they know for whose particular benefit they may be sent. They can only draw their bow at a venture, and leave it to God to direct the shaft. A mere peradventure, however, is quite sufficient to stimulate their exertions. If they be but the happy instrument of delivering one soul from Satans yoke, they will account it an ample recompence for a whole life of labour. With their ministrations to men, therefore, they unite their supplications to God; if peradventure he may give to any a repentance to the acknowledging of the truth. Only let the gifts of repentance and faith be given to any soul, there will be an end of Satans power over them. Their chains and bars shall all give way before them: and, like Peter, they will come forth out of their prisons, as monuments of the Redeemers power, and as witnesses for him to an ungodly world ]
Let me offer two requests:
1.
Acknowledge your state to be as God has described it
[It is so, whether ye will acknowledge it or not And, O submit no longer to such a degrading vassalage. Awake from your intoxication, and contemplate the issue of your present bondage And may God of his mercy overcome the resistance which you have hitherto made to our ministrations, and turn you, even by our feeble efforts, from darkness unto light, and from the power of Satan unto God [Note: Act 26:18.]!]
2. Unite your own efforts with ours, for your deliverance
[There must be a concurrence on your part for your ultimate deliverance. We cannot effect it: and God will not, without your own cordial co-operation. Doubtless it is he that must give you both to will and to do: but still you must work out your own salvation with fear and trembling. Though you are drawn by God, and made willing by him in the day of his power, you are drawn by the cords of a man, and from thenceforth act as willingly as ever you did in the ways of sin. Arise then to the work of repentance, and to an open acknowledgment of the truth: so shall your chains be broken, and Satan himself be bruised under your feet shortly.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
Ver. 25. Those that oppose themselves ] Though they should deal as absurdly with us as those that deny the snow to be white, &c. Aristotle forbids to dispute with such. a But Christ commands not only by force of argument to convince them,Jdg 1:22Jdg 1:22 , but also to handle them gently, and in meekness to instruct them.
If God will give them, &c. ] Repentance is God’s gift: neither is it in the power of any to repent at pleasure. Some vainly conceit that these five words, Lord, have mercy upon me, are as efficacious to send them to heaven, as the Papists that their five words of consecration are to transubstantiate the bread. But as many are undone (saith a divine) by buying a counterfeit jewel; so many are in hell by mistake of their repentance.
a . Arguite disputatos; sic Lorinus vertit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2Ti 2:25 . : They who err from right thinking are to be dealt with as tenderly and considerately as they who err from right living. Cf. Gal 6:1 , . See also chap. 2Ti 4:2 , and reff. Field takes as equivalent to , “to be contrariwise or adversely affected”. Similarly Ambrosiaster, eos qui diversa sentiunt . Field notes that “the only other example of the compound verb is to be found in Longinus , xvii. 1”. The A.V. and R.V. take the word here as middle, them that oppose themselves, eos qui resistunt [veritati] (Vulg.). von Soden finds in this word the key to the meaning of , 1Ti 6:20 .
(not elsewhere in Paul) = .
: The subjunctive seems a syntactical necessity. See J. H. Moulton, Grammar , vol. i. pp. 55, 193, 194, Blass, Grammar , p. 213. On the other hand, W. H. text, and Winer-Moulton, Grammar , p. 374, read , optative.
: It is certainly implied that false theories in religion are not unconnected with moral obliquity and faulty practice. See Tit 1:15-16 ; Tit 3:11 .
Fuente: The Expositors Greek Testament by Robertson
meekness. See 1Co 4:21.
instructing. Greek. peideuo, which means to train a child, and so to chastise, chasten. Compare Act 22:3. 2Co 6:9. Heb 12:6.
those that, &c. = the opposers. Greek. antidiatithemi. Only here.
if . . . peradventure = lest at any time. Greek. a pots.
will = should.
repentance. App-111.
acknowledging. App-132.
Fuente: Companion Bible Notes, Appendices and Graphics
2Ti 2:25. ) interrogative: with this expectation, if at any time, etc.- , God may give to them) For it does not belong to human power. A motive for patience. [He who attempts to use violence, so much the less accomplishes aught: nor, yet, should he give way to sluggishness.-V. g.]-, repentance) This is antecedent to knowledge or acknowledgment.-, to or for) So in the following verse.
Fuente: Gnomon of the New Testament
2Ti 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 respect their feelings in correcting them. Wisdom demands this as well as the fundamental spirit of the Christian religion. Especially we should treat every mans 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 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.” (Tit 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.]
Fuente: Old and New Testaments Restoration Commentary
In: Mat 11:29, Gal 6:1, 1Ti 6:11, 1Pe 3:15
instructing: Jer 13:15-17, Jer 26:12-15, Joh 5:34, Act 22:1 – Act 23:11
if: Jer 31:18, Jer 31:19, Jer 31:33, Eze 11:19, Eze 36:26, Eze 36:31, Zec 12:10, Act 5:21, Act 11:18, Jam 1:17, 1Jo 5:16
peradventure: Act 8:22, 1Ti 2:4
repentance: 2Ti 3:7, Mat 21:32, Mar 1:3, Mar 1:4, Mar 1:15, Act 2:38, Act 20:21, Tit 1:1
Reciprocal: Gen 32:20 – peradventure Exo 32:30 – peradventure Deu 29:4 – General Deu 34:5 – So Moses Jos 7:19 – My son Neh 8:13 – to understand the words of the law Psa 25:15 – out Psa 80:7 – we shall Isa 61:1 – to proclaim Jer 36:3 – may be Eze 12:3 – it may Eze 44:23 – General Dan 11:33 – understand Joe 2:14 – Who Mal 2:7 – the priest’s Mat 3:2 – Repent Mat 4:17 – Repent Mat 5:5 – the meek Mat 9:13 – but Mat 11:20 – because Mat 12:19 – General Mat 13:15 – and should be Mar 4:12 – be converted Mar 6:12 – preached Luk 5:32 – General Luk 8:29 – caught Luk 15:15 – he went Joh 6:65 – that no Joh 8:32 – and the Joh 17:17 – word Act 3:19 – Repent Act 5:31 – to give Act 18:6 – they Act 26:20 – repent Rom 7:23 – and 1Co 13:4 – suffereth 2Co 2:11 – General 2Co 7:10 – repentance Eph 1:17 – in the knowledge Eph 4:2 – lowliness Col 1:28 – teaching 1Th 2:7 – we 1Th 5:14 – be 1Ti 3:3 – no 1Ti 5:1 – entreat 2Ti 2:2 – who 2Ti 3:16 – for instruction 2Ti 4:2 – all Tit 1:7 – no Tit 1:9 – to convince Tit 3:2 – no Heb 6:1 – repentance Heb 6:4 – it is Heb 6:6 – to renew Jam 1:20 – General Jam 3:13 – with meekness 1Pe 3:4 – a meek Rev 2:22 – except
Fuente: The Treasury of Scripture Knowledge
2Ti 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 (2Pe 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.
Fuente: Combined Bible Commentary
2Ti 2:25. Instructing. Better, as in Heb 12:6 and elsewhere, chastising or correcting. The word never means simple instruction, but always education and discipline, and is obviously used here in contrast to the undisciplined questioning of the preceding verse.
If God peradventure. The Greek includes the idea of time, If at some time or other God should give repentance. Even in the work of opposing or correcting, the servant of Christ is to keep that possibility in view.
To the acknowledging of the truth. The verb is used in its older English sense of knowing fully, rather than confessing. As the error contemplated was one of false doctrine springing from corrupt life, so the remedial process was to begin at the beginning, first amendment of life, and then intellectual perception of the truth.
Fuente: A Popular Commentary on the New Testament
“In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;”
This gives indication that this is a little more than just disagreeing over the interpretation of a passage. The person is called to repentance and acknowledging truth.
These are opposing themselves – their beliefs are counter to their good condition. They are believing things which will lead them into hurtful living – these are to be gently taught the error of what they believe.
Know that there may be some that will not accept the truth and that will continue on to their own detriment.
Many years ago I met a young seminarian that was one of the men that really affected my spiritual life. A number of years later I learned that he had read a book that had really cast doubts into his beliefs. His professors worked with him at great length attempting to draw him back to truth, but he refused to be budged in his error. He finally dropped out of school and enrolled in a liberal seminary.
The result is up to God – we are to gently teach truth.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:25 In meekness instructing those that {k} oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
(k) He means those who do not yet see the truth.