Exegetical and Hermeneutical Commentary of 2 Timothy 2:14

Of these things put [them] in remembrance, charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers.

14. Of these things put them in remembrance ] See note on Tit 3:1 for this verb, and on 2Ti 1:5 for its noun.

charging them before the Lord ] Or in the sight of. The ms. authority for ‘God’ instead of ‘the Lord’ is insufficient to justify the change.

The verb to ‘charge’ is properly ‘to bear solemn witness,’ the preposition giving intensity; hence the two meanings to ‘preach’ and to ‘charge.’ St Paul uses it in the latter sense three times with ‘in the sight of’ in these Epistles, 1Ti 5:21, 2Ti 4:1 and here; and in 1Th 4:6 in the former. It occurs eight times in the Acts, and in Luk 16:28, where the construction is the same as here, and where we may equally well render ‘that he may charge them not to come also themselves into this place of torment.’

that they strive not about words ] The infinitive; the ms. authority is now known to be against the imperative which was the reading of the Vulgate ‘Noli contendere verbis.’ The original is one word, occurring only here; its noun only in 1Ti 6:4, from which our own ‘logomachy’ has come.

to no profit ] Lit. ‘a course useful for nothing,’ a neuter accusative in apposition to the sentence, somewhat as in 1Ti 2:6 ‘the testimony to be borne.’

but to the subverting of the hearers ] Omit ‘but’; this clause expresses the result of the word wrangling, viz. subversion, lit. catastrophe; a turning upside down of all right reason and sound morality. The word only occurs besides in 2Pe 2:6 ‘condemned them (Sodom and Gomorrah) with an overthrow.’

Fuente: The Cambridge Bible for Schools and Colleges

14 26. The Especial Sphere of both Personal and Ministerial Zeal is (1) Pure Doctrine, (2) a Pure Life

The proper connexion is to be sought in the earlier part of the previous passage, particularly 2Ti 2:2. For the whole of the paragraph now opening has reference to Timothy’s dealing with the teachers he is to appoint and train, and to his own bearing as an example for them. The ‘striving about words’ is clearly opposed to ‘ teaching the truth,’ as in the similar use of the word 1Ti 6:3-4, where it is he ‘that teacheth a different doctrine’ who is ‘doting about disputes of words.’ ‘These things’ then will take up the same word ‘these’ of 2Ti 2:2, and the object after the verb will be the ‘faithful teachers’ ‘able to teach others.’ And the train of thought in chaps. 1 and 2 is this: ‘Be brave and true yourself like me; be faithful to the truth as I have been; suffer for the truth’s sake as I have done; choose teachers too with the same pure doctrine, the same pure life; twin seals these are of God’s firm foundation; false doctrine leads to vicious life; the pastor’s holy living goes far to draw men off from Satan.’

Fuente: The Cambridge Bible for Schools and Colleges

Of these things put them in remembrance – These great principles in regard to the kingdom of Christ. They would be as useful to others as they were for Timothy, to whom they were specially addressed.

Charging them before the Lord – In the presence of the Lord, implying that it was a very important matter; see the notes at 1Ti 1:18.

That they strive not about words to no profit; – see the notes at 1Ti 1:6; 1Ti 6:4.

But to the subverting of the hearers – Turning them away from the simplicity of faith. It is rare, indeed, that a religious controversy does not produce this effect, and this is commonly the case, where, as often happens, the matter in dispute is of little importance.

Fuente: Albert Barnes’ Notes on the Bible

2Ti 2:14

Put them in remembrance.

Repetition

I. Repetition of the same things is warrantable.

1. For at the first delivery of a thing we may not fully apprehend it; the eye of our mind is but opened by degrees.

2. Our faith by often repetition may be confirmed.

3. It is a help to cause the truth in the soil of our memories to take the deeper impression.

4. We are slow to practise what we conceive, believe, and remember: therefore the reduplication of Divine things is profitable.

II. The doctrine of christ is above all things to be desired. (J. Barlow, D. D.)

Repetition

A preacher must often repeat an exhortation, because we dwell in a land of forgetfulness. (Cramer.)

A good memory

Abraham Lincoln had a marvellous memory; nothing seemed to escape his recollection. A soldier once struck a happy description of him when he said, Hes got a mighty fine memory; but an awful poor forgetery. How many Christians have good forgeteries. Charging them before the Lord.

Preaching in the sight of God

The whole section is applicable to ministers throughout the Church in all ages; and the words under consideration seem to be well worthy of attention at the present time, when so many unworthy topics and so much unworthy language may be heard from the pulpit. One is inclined to think that if ministers always remembered that they were speaking in the sight of God they would sometimes find other things to say, and other ways of saying them. We talk glibly enough of another mans words and opinions when he is not present. We may be entirely free from the smallest wish to misrepresent or exaggerate; but at the same time we speak with great freedom and almost without restraint. What a change comes over us if, in the midst of our glib recital of his views and sayings, the man himself enters the room! At once we begin to measure our words and to speak with more caution. Our tone becomes less positive, and we have less confidence that we are justified in making sweeping statements on the subject. Ought not something of this circumspection and diffidence to be felt by those who take the responsibility of telling others about the mind of God? And if they remembered constantly that they speak in the sight of the Lord, this attitude of solemn circumspection would become habitual. (A. Plummer, D. D.)

Strive not about words to no profit.–

The spirit of controversy

The spirit of controversy is a bad thing in itself; but the evil is intensified when the subject of controversy is a question of words. Controversy is necessary, but it is a necessary evil; and that man has need of searchings of heart who finds that he enjoys ii, and sometimes even provokes it, when it might easily have been avoided; but a fondness for strife about words is one of the lowest forms which the malady can take. Principles are things worth striving about when opposition to what we know to be right and true is unavoidable. But disputatiousness about words is something like proof that love of self has taken the place of love of truth. The word-splitter wrangles, not for the sake of arriving at the truth, but for the sake of a dialectical victory (see 1Ti 6:4). And here the apostle says that such disputes are worse than worthless, they tend to no profit; on the contrary, they tend to the subverting of those who listen to them. This subversion or overthrow is the exact opposite of what ought to be the result of Christian discipline, viz., edification or building up. The audience, instead of being built up in faith and principle, find themselves bewildered and lowered. They have a less firm grasp of truth and a less loyal affection for it. It is as if some beautiful object, which they were learning to understand and admire, had been scored all over with marks by those who had been disputing as to the meaning and relation of the details. (A. Plummer, D. D.)

Controversy

It has been a favourite device of the heretics and sceptics of all ages to endeavour to provoke a discussion on points about which they hope to place an opponent in a difficulty. Their object is not to settle, but to unsettle; not to clear up doubts, but to create them; and hence we find Bishop Butler in his Durham charge recommending his clergy to avoid religious discussions in general conversation; because the clever propounder of difficulties will find ready hearers, while the patient answerer of them will not do so. To dispute is to place truth at an unnecessary disadvantage. (A. Plummer, D. D.)

Strife of words

Christians are not to strive about words.

1. It wasteth time, consumeth good hours, which are to be redeemed.

2. Prevents better matter.

3. Kindles strife and contention.

4. And for idle words we are to give an account.

Now, for the avoiding of these fruitless disputes, observe these following directions:–

1. Get a sound mind, a good judgment, to discern betwixt things that differ.

2. Root self-love and pride out of thy heart.

3. In matters of less moment reserve thy judgment; publish it not, lest thou trouble others.

4. Take heed of overmuch curiosity: pry not into Gods ark; neither presume above that which is written.

5. Consider wherein thou and the party with whom thou hast to deal do agree, and let that consent make a stronger union than the dissent can a separation.

6. Abandon such companions as are always complaining of Church government. (J. Barlow, D. D.)

The hydrostatic paradox of controversy

If a fellow attacked my opinions in print, would I reply? Not

I. Do you think I dont understand what my friend the Professor long ago called the hydrostatic paradox of controversy? Dont know what that means? Well, I will tell you. You know that if you had a bent tube, one arm of which was of the size of a pipe-stem, and the other big enough to hold the ocean, water would stand at the same height in one as in the other. Controversy equalises fools and wise men in the same way–and the fools know it. (Q. W. Holmes.)

Controversy

Controversy has kept alive a certain quantity of bitterness, and that, I suspect, is all that it would accomplish if it continued till the day of judgment. I sometimes, in impatient moments, wish the laity in Europe would treat their controversial divines as two gentlemen once treated their seconds, when they found themselves forced into a duel without knowing what they were quarrelling about. As the principals were being led up to their places one of them whispered to the other, If you will shoot your second, I will shoot mine. (A. J. Froude.)

Controversy a sign of moral poverty

In the course of more than twenty-seven years, I never knew one exemplary Christian a disputer, whether amongst Dissenters or in our own Church; and it is a rule with me to conclude any person who can be taken up with a desire to make men converts to any notion, and not to Christ, or to be zealous for anything more than the life of faith and holiness from knowledge of Christ crucified, is a sounding empty professor, or, at best, in a very poor low state. (H. Venn.)

Cavilling and disputation

When Endamides heard old Xenocrates disputing so long about wisdom, he inquired very gravely, but archly, If the old man be yet disputing and inquiring concerning wisdom, what time will he have left to use it? Controversy may be sometimes needful; but the love of disputation is a serious evil. Luther, who contended earnestly for the truth, used to pray, From a vainglorious doctor, a contentious pastor, and nice questions, the Lord deliver His Church. Philip Melancthon, being at the conferences at Spires, in 1529, made a little journey to Bretton to see his mother. This good woman asked him what she must believe amidst so many disputes, and repeated to him her prayers, which contained nothing superstitious. Go on, mother, said he, to believe and pray as you have done, and never trouble yourself about religious controversies. (Sunday School Teacher.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 14. That they strive not about words] WORDS, not things, have been a most fruitful source of contention in the Christian world; and among religious people, the principal cause of animosity has arisen from the different manner of apprehending the same term, while, in essence, both meant the same thing. All preachers and divines should be very careful, both in speaking and writing, to explain the terms they use, and never employ them in any sense but that in which they have explained them.

The subverting of the hearers.] This is the general tendency of all polemical divinity and controversial preaching, when angry passions are called in to support the doctrines of the Gospel.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Of these things put them in remembrance; that is, put other teachers in remembrance of all these things which I have given thee in charge.

Charging them before the Lord; charging them as in the sight of God, who most certainly observeth and taketh notice of them, and will call them to an account.

That they strive not about words to no profit; that they spend not their time in their pulpits in contests about words which tend to no solid advantage of their hearers.

But to the subverting of the hearers; but may tend to the subversion of them, and the destroying their steadiness in the faith, drawing them into parties and factions, the fruit of which is nothing but envy, and contentions, and different opinions in matters of faith; as to which it hath been always observed, that the affectation of new phrases hath been introductive of a novelty in opinion.

Fuente: English Annotations on the Holy Bible by Matthew Poole

14. themthose over whom thoudost preside (Tit 3:1).

chargingGreek,“testifying continually”: “adjuring them.”

before the Lord (1Ti5:21).

that they strive not aboutwordsrather, “strive with words”: “not to havea (mere) war of words” (2Ti 2:23;2Ti 2:24; 1Ti 6:4)where the most vital matters are at stake (2Ti 2:17;2Ti 2:18; Act 18:15).The oldest manuscripts put a stop at “charging them before theLord” (which clause is thus connected with “put them inremembrance”) and read the imperative, “Strive not thou inwords,” c.

to no profitnotqualifying “words” but Greek neuter, in appositionwith “strive in words,” “(a thing tending) to noprofit,” literally, “profitable for nothing”; theopposite of “meet for the master’s use” (2Ti2:21).

to the subvertingsureto subvert (overturn) the hearers: the opposite of “edifying”(building up) (2Co 13:10).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Of these things put them in remembrance,…. Meaning either his hearers, or those to whom he was to commit the things he had heard of the apostle, and who must expect to suffer afflictions, and endure hardships, for the sake of Christ, and his Gospel; wherefore to remind them of the above sayings might be of use and comfort to them. This clause is wanting in the Arabic version.

Charging them before the Lord; the omniscient God, as in his sight, as they will answer it to him another day; see 1Ti 5:21,

that they strive not about words; it became them to strive and contend for the form of sound words, for the wholesome words or doctrines of our Lord Jesus, but not about mere words, and especially such as were

to no profit; to no advantage to truth, nor to themselves nor others; were not to edification, to spiritual edification, to godly edifying, which is in faith:

but to the subverting of the hearers; the confounding of their minds, misleading their judgments, and overthrowing their faith; and therefore were not only unprofitable, but hurtful and pernicious, and by all means to be avoided.

Fuente: John Gill’s Exposition of the Entire Bible

Cautions against Error.

A. D. 66.

      14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.   15 Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.   16 But shun profane and vain babblings: for they will increase unto more ungodliness.   17 And their word will eat as doth a canker: of whom is Hymenus and Philetus;   18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

      Having thus encouraged Timothy to suffer, he comes in the next place to direct him in his work.

      I. He must make it his business to edify those who were under his charge, to put them in remembrance of those things which they did already know; for this is the work of ministers; not to tell people that which they never knew before, but to put them in mind of that which they do know, charging them that they strive not about words. Observe, Those that are disposed to strive commonly strive about matters of very small moment. Strifes of words are very destructive to the things of God. That they strive not about words to no profit. If people did but consider of what little use most of the controversies in religion are, they would not be so zealous in their strifes of words, to the subverting of the hearers, to the drawing of them away from the great things of God, and occasioning unchristian heats and animosities, by which truth is often in danger of being lost. Observe, People are very prone to strive about words, and such strifes never answer any other ends than to shake some and subvert others; they are not only useless, but they are very hurtful, and therefore ministers are to charge the people that they do not strive about words, and they are most likely to be regarded when they charge them before the Lord, that is, in his name and from his word; when they produce their warrant for what they say.–Study to show thyself approved unto God, v. 15. Observe, The care of ministers must be to approve themselves unto God, to be accepted of him, and to show that they are so approved unto God. In order thereunto, there must be constant care and industry: Study to show thyself such a one, a workman that needs not be ashamed. Ministers must be workmen; they have work to do, and they must take pains in it. Workmen that are unskilful, or unfaithful, or lazy, have need to be ashamed; but those who mind their business, and keep to their work, are workmen that need not be ashamed. And what is their work? It is rightly to divide the word of truth. Not to invent a new gospel, but rightly to divide the gospel that is committed to their trust. To speak terror to those to whom terror belongs, comfort to whom comfort; to give every one his portion in due season, Matt. xxiv. 45. Observe here, 1. The word which ministers preach is the word of truth, for the author of it is the God of truth. 2. It requires great wisdom, study, and care, to divide this word of truth rightly; Timothy must study in order to do this well.

      II. He must take heed of that which would be a hindrance to him in his work, v. 16. He must take heed of error: Shun profane and vain babblings. The heretics, who boasted of their notions and their arguments, thought their performances such as might recommend them; but the apostle calls them profane and vain babblings: when once men become fond of those they will increase unto more ungodliness. The way of error is down-hill; one absurdity being granted or contended for, a thousand follow: Their word will eat as doth a canker, or gangrene; when errors or heresies come into the church, the infecting of one often proves the infecting of many, or the infecting of the same person with one error often proves the infecting of him with many errors. Upon this occasion the apostle mentions some who had lately advanced erroneous doctrines: Hymeneus and Philetus. He names these corrupt teachers, by which he sets a brand upon them, to their perpetual infamy, and warns all people against hearkening to them. They have erred concerning the truth, or concerning one of the fundamental articles of the Christian religion, which is truth. The resurrection of the dead is one of the great doctrines of Christ. Now see the subtlety of the serpent and the serpent’s seed. They did not deny the resurrection (for that had been boldly and avowedly to confront the word of Christ), but they put a corrupt interpretation upon that true doctrine, saying that the resurrection was past already, that what Christ spoke concerning the resurrection was to be understood mystically and by way of allegory, that it must be meant of a spiritual resurrection only. It is true, there is a spiritual resurrection, but to infer thence that there will not be a true and real resurrection of the body at the last day is to dash one truth of Christ in pieces against another. By this they overthrew the faith of some, took them off from the belief of the resurrection of the dead; and if there be no resurrection of the dead, nor future state, no recompence of our services and sufferings in another world, we are of men the most miserable, 1 Cor. xv. 19. Whatever takes away the doctrine of a future state overthrows the faith of Christians. The apostle had largely disproved this error (1 Cor. xv.), and therefore does not here enter into the arguments against it. Observe, 1. The babblings Timothy was to shun were profane and vain; they were empty shadows, and led to profaneness: For they will increase unto more ungodliness. 2. Error is very productive, and on that account the more dangerous: it will eat like a gangrene. 3. When men err concerning the truth, they always endeavour to have some plausible pretence for it. Hymeneus and Philetus did not deny a resurrection, but pretended it was already past. 4. Error, especially that which affects the foundation, will overthrow the faith of some.

Fuente: Matthew Henry’s Whole Bible Commentary

That they strive not about words ( ). Word apparently coined by Paul from (1Ti 6:4 which see), a back formation in that case. A mere war of words displeases Paul. (Tit 3:9).

Useful (). Late and rare word from , here only in N.T.

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

Fuente: Robertson’s Word Pictures in the New Testament

Put them in remembrance [] . o P. See on uJpomnhsin reminding, chapter. i. 5.

Charging [] . In Paul only 1Th 4:6. Very frequent in Acts. See on Act 2:40; 20. 23. The sense is rather conjuring them by their loyalty to God. Paul uses the simple marturesqai in a similar sense. See Gal 5:3; 1Th 2:12 (note); Eph 4:17.

Before God [ ] . See on 1Ti 5:4.

Strive about words [] . N. T. o. o LXX, o Class. Comp. logomaciav disputes of words, 1Ti 6:4, and see 1Co 4:20.

To no profit (ejp’ ouJuden crhsimon). Lit. to nothing useful. Ep’ ouJuden, o P. He uses eijv kenon to no purpose. See 2Co 6:1; Gal 2:2; Phi 2:16; 1Th 3:5. Crhsimov useful, N. T. o. To the subverting [ ] . Epi 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. Katastrofh subversion, transliterated into catastrophe, only here and 2Pe 2:6. In LXX of the destruction or overthrow of men or cities. Katastrefein to overturn, Mt 21:12; Mr 11:15; Act 14:16, cit. Paul uses kaqairesiv pulling down, 2Co 10:4, 8; 2Co 13:10

Fuente: Vincent’s Word Studies in the New Testament

1) “Of these things put them in remembrance” (tauta hupomimneske) Remind thou them (the elders and the church) of these things.” The “these things” refer to 2Ti 2:11-13 striving about words in relation to life and eternal things.

2) Charging them before the Lord” (diamarturomenos enopion tou theou) “Solemnly witnessing (progressively) before God,” 2Pe 1:13; 2Pe 3:1.

3) “That they strive not about words to no profit” (me logomachein epi ouden chresimon) “Not to fight with words or bicker where nothing is to be gained,” or to the hurt of the church, Tit 3:9-11; Pro 22:10.

4) “But to the subverting of the hearers.” (epi katastrophe ton akouonton) “For the overthrowing or hurt of the hearers,” Tit 1:10-12.

Fuente: Garner-Howes Baptist Commentary

14 Remind them of these things. The expression ( ταῦτα) these things, is highly emphatic. It means that the summary of the gospel which he gave, and the exhortations which he added to it, are of so great importance, that a good minister ought never to be weary of exhibiting them; for they are things that deserve to be continually handled, and that cannot be too frequently repeated. “They are things” (he says) “which I wish you not only to teach once, but to take great pains to impress on the hearts of men by frequent repetition.” A good teacher ought to look at nothing else than edification, and to give his whole attention to that alone. (170) On the contrary, he enjoins him not only to abstain from useless questions, but likewise to forbid others to follow them. (171)

Solemnly charging them before the Lord, not to dispute about words. Λογομαχεῖν means to engage earnestly in contentious disputes, which are commonly produced by a foolish desire of being ingenious. Solemn charging before the Lord is intended to strike terror; (172) and from this severity we learn how dangerous to the Church is that knowledge which leads to debates, that is, which disregards piety, and tends to ostentation; of this nature is the whole of that speculative theology, as it is called, that is found among the Papists.

For no use, On two grounds, λογομαχία, or “disputing about words,” is condemned by him. It is of no advantage, and it is exceedingly hurtful, by disturbing weak minds. Although in the version I have followed Erasmus, because it did not disagree with Paul’s meaning, yet I wish to inform my readers that Paul’s words may be explained in this manner, “That which is useful for nothing.” The Greek words are, εἰς οὐδὲν χρήσιμον, and I read χρήσιμον in the accusative case, and not in the nominative. The style will thus flow more agreeably; as if he had said, “Of what use is it, when no good comes from it, but much evil? for the faith of many is subverted.”

Let us remark, first, that, when a manner of teaching does no good, for that single reason it is justly disapproved; for God does not wish to indulge our curiosity, but to instruct us in a useful manner. Away with all speculations, therefore, which produce no edification!

But the second is much worse, when questions are raised, which are not only unprofitable, but tend to the subversion of the hearers I wish that this were attended to by those who are always armed for fighting with the tongue, and who, in every question are looking for grounds of quarreling, and who go so far as to lay snares around every word or syllable. But they are carried in a wrong direction by ambition, and sometimes by an almost fatal disease; which I have experienced in some. What the Apostle says about subverting is shown, every day, by actual observation, to be perfectly true; for it is natural, amidst disputes, to lose sight of the truth; and Satan avails himself of quarrels as a presence for disturbing weak persons, and overthrowing their faith.

(170) “When any person comes to the sermon, let it not be to hear something that tickles the ears, or that gives pleasure; but let it be to make progress in the fear of God, and in humility, and to excite to prayer, and to confirm him in patience. If we have heard an exhortation today, and if tomorrow it is repeated to us, let us not think that this is superfluous, let us not be annoyed at it; for every person who carefully examines this subject will find it to be highly necessary for him to be reminded of the lesson which he had learned, that he may practice it well. If, therefore, God refreshes our memory with it, he has conferred on us a great favor. That is what we have to remark on this passage, when Paul says, ‘Remind them of these things.’ For undoubtedly he intended to prevent what we frequently meet with, when it is said, ‘We have heard this before. Is not that a very common remark? Where is the little child that does not know it?” Such things are said by those who would wish to be fed with useless questions. But here the Holy Spirit desires that what is useful should be brought forward every day, because we have not sufficiently understood it, and because it must be put in practice.” — Fr. Ser.

(171) “ Mais de defendre aussi aux autres qu’ils ne s’y amusent point.” — “But likewise to forbid others to entertain themselves with them.”

(172) “ Est pour donner crainte a ceux qui voudroyent faire autrement.” — “Is intended to strike terror into those who would wish to act differently.”

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

2Ti. 2:14. Charging them.Adjure them on their oath of fealty.

2Ti. 2:15. Study to shew thyself.R.V. Give diligence to present thyself. The word expresses eager striving, and has a suggestion of making haste (cf. 2Ti. 4:9; 2Ti. 4:21). A workman that needeth not to be ashamed.One who has nothing to be ashamed of either in his methods of work or in the examination of his work. For the idea see 1Co. 3:13. Rightly dividing the word of truth.R.V. handling aright, lit. cutting straight. The idea of cutting was gradually lost as the word came to signify to manage rightly, to go about a thing in the best way. Same word in LXX. of Pro. 3:6, direct.

2Ti. 2:16. Profane.1Ti. 1:9; 1Ti. 4:7; 1Ti. 6:20. That which is common to allin a religious sense, of things not withdrawn by consecration from general use. The natural antagonism between profane and holy grew into a moral antagonism. They will increase.They will beat forward. See the note on profiting in 1Ti. 4:15. Compare also 1Jn. 2:9.

2Ti. 2:17. Will eat as doth a canker.R.V. gangrene. An eating ulcer like a cancer, called in Galen the cold burn. Hippocrates says it is the state of a tumour between inflammation and entire mortification. Luke the physician was with St. Paul (2Ti. 4:11).

2Ti. 2:18. Saying that the resurrection is past already.As though they said, The only resurrection you are ever likely to know has taken place already; for the flesh, once corrupted, never rises again.

MAIN HOMILETICS OF THE PARAGRAPH.2Ti. 2:14-18

Solemn Exhortations on Vital Themes.

I. To avoid unnecessary controversy.

1. Controversy assumes a very different spirit when conducted as in the presence of God. Charging them before the Lord (2Ti. 2:14). The efforts of the controversialist are usually directed more to gaining a victory over his opponent than to secure the triumph of the truth: the contest is apt to degenerate into personalities, and the truth is clouded with the mists of human passions. The true champion of the truth must be willing to efface himself, and to remember the cause is not his but Gods. He must conduct his case as in the presence of God, and be assured that God will triumphantly defend His own cause. Nothing is gained if the truth suffers in the least degree.

2. Verbal controversy is profitless. That they strive not about words to no profit (2Ti. 2:14). We have two ears and one tongue, said Zeno, that we may hear much and talk little. A remarkable modern writer asserts that empty talk is on the increase in the world. The superabundance is alarming; a new deluge is threatened; the spirit is lost in hollow words. Invention in all spheres is on the increase, the invention of pretences remarkably so. One feels inclined to call out with Hamlet despairingly, Words, words, words! Words are the dominant power nowadays in so-called intellectual pursuits: it is not the informing spirit, but the phrase, which is puffed and offered for sale.

3. Verbal controversy tends to unsettle. To the subverting of the hearers (2Ti. 2:14). Much talking does not build up, but pulls down. Idle controversies have wrought widespread mischief. The metaphysical contest between the Jesuits and Jansenists on the sufficiency and efficacy of the grace of God in salvation thickened into a confusion of words, till the Jesuits introduced into this logomachy papal bulls, royal edicts, and a regiment of dragoons.

II. To aim at becoming a worker in the truth Divinely approved.

1. This is attained only by diligent study. Studybe earnest, diligentto shew thyself approved unto God (2Ti. 2:15). It is presumption to expect the help of the Spirit without earnest study and prayer. Patient and sustained investigation will lead to rare discoveries of truth. In all our studies we should seek not our own intellectual gratification, but the Divine approval. The loftiest inquiries after truth terminate in God.

2. This gives courage in declaring and defending the truth. A workman that needeth not to be ashamed, rightly dividing the word of truth (2Ti. 2:15). Dividing the word is a metaphor taken from a father or steward cutting and distributing bread among his children. We must have the confidence and courage to cut a straight line for the truth in which we can walk straightforward, turning neither to the right nor the left. When we confuse the truth, we become ourselves confused and exposed to shame.

III. To be superior to the profanity that wraps up error in the garb of truth.

1. Profanity in speech engenders sin (2Ti. 2:16). Sin in speech soon becomes sin in act. A profane coachman, pointing to one of the horses he was driving, said to a pious traveller, That horse, sir, knows when I swear at him. Yes, said the traveller, and so does One above. Shun profane and vain babblings; stand above, separate from, be superior to them.

2. Error is a deadly disease. Their word will eat as doth a canker: of whom is Hymenus and Philetus (2Ti. 2:17). The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer, or gangrene, feeding on their vitals (Fausset).

3. Error on one fundamental truth is disastrous to faith (2Ti. 2:18). To teach that the Resurrection is past is to take away one important feature of our hope as to future bliss. We must not confuse the future resurrection of the body with the spiritual resurrection of the soul from the death of sin. The truths of the gospel are homogeneous: to reject one is to impair our faith in all.

Lessons.

1. Truth is rarely helped by controversy.

2. Progress in truth is pleasing to God.

3. Error is the foe of practical godliness.

GERM NOTES ON THE VERSES

2Ti. 2:15. The Important Function of the Gospel Ministry.

I. Rightly to divide the word of truth is clearly and accurately to distinguish truth from error.

II. To mark the proper distinctions between the law and the gospel.

III. To point out the proper connection and harmony which subsist among the doctrines of the gospel.

IV. To treat the various branches of Divine revelation according to their just importance and influence.

V. To unfold the truths of God seasonably and in a suitableness to the calls of Providence and the circumstances of mankind.P. Hutchison.

2Ti. 2:16-18. Useless Talk

I. Tends to augment impiety (2Ti. 2:16).

II. Corrupts and destroys the life of godliness (2Ti. 2:17).

III. Is fruitful in spreading pernicious errors (2Ti. 2:18).

IV. Unsettles the faith of young converts.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

e.

As a workman 2Ti. 2:14-19

Text 2:1419

14 Of these things put them in remembrance, charging them in the sight of the Lord, that they strive not about words, to no profit, to the subverting of them that hear, 15 Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth. 16 But shun profane babblings: for they will proceed further in ungodliness, 17 and their word will eat as doth a gangrene: of whom is Hymenaeus and Philetus; 18 men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some. 19 Howbeit the firm foundation of God standeth, having this seal, the Lord knoweth them that are His: and, let every one that nameth the name of the Lord depart from unrighteousness.

Thought Questions 2:1419

105.

Of what things is Timothy to put them in remembrance? Did they already know? When and how did they learn?

106.

What is meant by the word, charging, as in 2Ti. 2:14?

107.

Please try to imagine the circumstances in which Timothy would carry out the instructions of 2Ti. 2:14. Who is to receive this charge? Are those involved in the word-battles to be aware of the sight of God?

108.

Who would be subverted? Why?

109.

Does 2Ti. 2:15 have anything to do with Bible Study?

110.

How would Timothy know when he was approved unto God?

111.

Timothy was to consider himself a workman; what were his tools? What was his job?

112.

What could cause embarrassment to Gods workman?

113.

There are three possible readings for 2Ti. 2:15 b: (1) handling aright the Word of Truth; (2) a straight course in the Word of Truth; (3) rightly dividing the Word of Truth. Which do you prefer? Please, please make an effort to chooseit is important.

114.

What is the meaning of the word, profane, as used in 2Ti. 2:16 a?

115.

How could Timothy shun profane babblings without shunning the teachers of it? Explain.

116.

Why could Paul be so sure that such vain talk would progress if not ignored?

117.

In what way is false teaching like a cancer?

118.

Why mention Hymenaeus and Philetus? Read 1Ti. 1:20. Had Paul failed in his efforts to help Hymenaeus?

119.

Is there anyone today who follows the teachings of the two mentioned in 2Ti. 2:17? Be specific.

120.

What resurrection is meant in 2Ti. 2:18? Is not our baptism a resurrection? Cf. Rom. 6:1-4 and Col. 3:1-3. Explain.

121.

Show how 2Ti. 2:19 offers an answer to the false teachers, and a hope for the ultimate victory of truth.

122.

What is the firm foundation?

123.

Explain the use of the seal as here used.

Paraphrase 2:1419

14 Put the Ephesians in mind of these great motives, earnestly testifying to them in the presence of Christ, and as they shall answer to him, not to fight about words (see 1Ti. 6:4), as the Judaizers do, to no manner of use, but to the subverting of the faith and morals of the hearers.

15 Strive to behave so as at last thou mayest present thyself to God an approved unashamed workman, who hath rightly distributed the doctrine of the Gospel to all, according to their need.
16 But irreligious empty declamations resist, for they who use such discourses will increase to more ungodliness; they will proceed to deny the most essential articles of the Christian faith;
17 And their doctrine will eat, will destroy the souls of men, as a gangrene destroys the body. Of this sort of ungodly talkers are Hymenaeus and Philetus.
18 Who from the true Christian doctrine have wandered, affirming that the resurrection hath already happened; and by this impious babbling have overturned the faith of some concerning the resurrection of the body, and a future life in the body.

19 These false teachers, by denying the doctrine of the apostles, make themselves greater than the apostles. Nevertheless, the apostles being the foundation of Gods Church (Eph. 2:20), stand firm in that honourable place, having this inscription as a confirmation of their authority, The Lord will make known them who are his: And, Let every one who nameth the name of Christ as his Lord, depart from wicked teachers, lest with them he be destroyed.

Comment 2:1419

2Ti. 2:14. Paul turns from a discussion of Timothy, to discuss those with whom Timothy is working. The great eternal truths of the Gospel, stated in 2Ti. 2:8-13, are to be implanted in the minds and hearts of the saints at Ephesus and surrounding area, Particularly should such truths be appreciated by the elders of the several churches,

Such persons had heard from Paul the same truths he has written to Timothy; therefore, he is but to put them in remembrance. It is so easy to forget, How involved some people become in discussions about some fine point of the law, The word battles here being held were not about the law of God, but related to the endless genealogies, the myths and fables of the traditions of the Jewish fathers.
When Timothy came upon a group of Christians gathered around two or three or more of the church leaders, listening to a heated discussion about some point of Jewish tradition, he was to stop such a meeting. He was to rebuke the leaders for starting such an argument. He was to remind them that such arguments carried no profit even if they came to a perfect agreement, and as it stood it was upsetting the faith of some of the newer converts. Some of the new converts would say, If the church leaders cannot come to an agreement, who are we to hope to attain a knowledge of Gods will?
We have imagined a situation which we feel is close to the reality of Pauls day.
The word, subverting, comes from the word from which we have catastrophe. Such a situation as just described is indeed a catastrophe.

2Ti. 2:15. Timothy must be a workman, not a quibbler. The word, study, in the King James version, has been very misleading to a number of people. To use this as a proof text for Bible Study is to miss the point of Pauls words. The expression, give diligence, is much better; the thought relates to Timothys attitude, not his practice. We hasten to add that if Timothy was to present himself approved unto God, a workman who needed not to be ashamed, handling aright the Word of truth; he doubtless meditated upon the word in order to so present himself, but the opening expression, give diligence, relates to his attitude in approaching the Word of truth,

We shall all one day be arraigned before the judgment seat of Christ to give an account. It will be then that we shall want the approval of the one before whom we stand. The thought of such an examination is back of the phrase, approved of God. Timothy was to conduct himself in his teaching and preaching in such a manner that on the great day of evaluation he would have nothing for which he should be ashamed. What a goal for every man of God!
In order to do this he must make a straight-forward use of the Word of Truth. We take this to be the meaning of the expression, handle aright the word of truth. In contrast to the empty chatter of the word, battles, Timothy is to offer a solid discussion of the revealed f acts of the Gospel.
A good deal of controversy has arisen over the meaning of handle aright; some feel it retains the root meaning of cutting straight. The meaning and application are the same if the root meaning is retained, or is not retained. Timothy will be approved of God when he makes the right use of the Word of truth.

2Ti. 2:16. What shall be done with those teachers who persist in discussing the profitless points of Jewish tradition? Shun them; ignore them; when they approach you with a question, or attempt an audience with you, turn away from them. Be gentle and kind about it, but be positive and firm. It is not that Timothy or Paul were not interested in the concerns of others, for they were, but when divine truth was the issue, everyone except such persons as here described, knew God had revealed His Word through His inspired apostles and prophets, and anything else was profane, or empty. Such action is an imperative, for such teachings have within them the germ of Satan.

Do not allow their presence. To do so is to ask for an overthrow of the cause of Christ. Error has a terrifying potency for progress. Stop it before it starts!

The basic error of such teachers as here mentioned, is that they felt the traditions of men were of equal value with the Word of God. Our Lord has something to say about such persons; read Mat. 15:7-9.

2Ti. 2:17. Somehow, in their study and argument concerning profane questions, these false teachers came to believe that the resurrection was already past. If this word was allowed to be taught, it would grow like gangrene. This term is medical in background; it means, literally, to find pasture. The spread of false teaching in the body of Christ is like the spread of gangrene in the physical body, and just as destructive,

Two examples of such false teachers are Hymenaeus and Philetus. We have heard of Hymenaeus before, in 1Ti. 1:20; we cannot be positive that this is the same man, but it does appear more than likely. Of Philetus we know nothing.

2Ti. 2:18. Evidently such men were equating the final resurrection with our new birth. A misapplication of Rom. 6:1-4, or Col. 3:13, would produce such a thought. Think of what implications are contained in this false word: (1) It would deny Christs physical resurrection; (2) It would deny the possibility of the second coming; (3) The hope of the resurrection for believers would be gone; (4) All hope of meeting our dead loved ones is taken away; (5) We could not share in the Fathers house of many mansions. No wonder such a teaching would overthrow the faith of the new ones in Christ in the city of Ephesus!

2Ti. 2:19. What is the firm foundation of God? Is it the Gospel or the Church? If we are going to carry the figure of a workman in the house of God (the church), we would refer it to the church. Timothy is not to become discouraged in the face of apostasy, for the Lords Church will stand though all Hell oppose it! Why refer to the Church as a foundation? In a basic sense, all members of Christs Church are built upon the apostles and prophets (i.e., their teaching and preaching), Christ Jesus Himself being the chief cornerstone.

In another figure we can say we are builded in and upon one another. We believe Paul is saying here that a remnant or foundation will always be in the world. A solid core will always remain. There shall be two distinguishing marks of this foundation. One mark relating to God, the Lord knoweth them that are His, i.e., God does have His people in every age. When there are apostates and when there are not. The second mark relates to man, Let every one that nameth the name of the Lord depart from unrighteousness. In every age there have been those who loved the beauty of holiness and departed from the spirit of the present age, Timothy could look about him in Ephesus and read this inscription in the conduct of a good number. When the fruit of the Spirit is present in the conduct of men, it is reasonable evidence that they belong to Christ (Cf. Rom. 8:9). To see the one, is to believe the other.

Fact Questions 2:1419

84.

What change is noted in these verses as compared with 2Ti. 2:8-13?

85.

What was the subject matter of the word-battles?

86.

What was to be done when Timothy knew of such word-battles? Why was he to do this?

87.

What is the meaning and import of the word, subverting?

88.

Why not use 2Ti. 2:15 a as a proof text for Bible study? What does it mean?

89.

How does the thought of the day of judgment relate to 2Ti. 2:15 b?

90.

Give your explanation of the expression, handle aright the word of truth.

91.

What shall be done with those teachers who persist in discussing the profitless points of Jewish traditions?

92.

Was it not very narrow and unkind to shun certain persons? Explain.

93.

Explain the meaning and application of the word, gangrene.

94.

Who were Hymenaeus and Philetus?

95.

What argument was probably used to show that the resurrection was already past?

96.

How would such teaching spread? Didnt the saints at Ephesus have a knowledge of the truth?

97.

What is the firm foundation of God?

98.

Explain how the Church could be a foundation.

99.

Discuss the twofold seal upon the foundation.

100.

How did such information, as in 2Ti. 2:19, encourage Timothy?

Fuente: College Press Bible Study Textbook Series

(14) Of these things put them in remembrance.A new division of the Epistle begins with this 14th verse. St. Paul has been urging Timothy to be strong in endurance, to bear trouble and suffering with brave patience. He now proceeds to charge 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. He prefaces his directions by bidding him, in the forefront of his teaching, put them (that is, those over whom he was placed: the members of his Ephesian flock) in remembrance of these thingsnamely, of those great and solemn truths set forth in 2Ti. 2:11-13, and which may be briefly summed up in the words: Fellowship with Christ in suffering will be succeeded by fellowship with Christ in glory. Surely such lofty, soul-inspiring thoughts as these will form the best safeguard against the pitiful controversies and disputes about words, which were occupying the thoughts and wasting the lives of so many in Ephesus called by the name of Christ.

Charging them before the Lord.Better rendered, solemnly charging them before the Lord . . . In all Timothys solemn addresses to his flock he is, St. Paul reminds him, charging his people before the Lorda very earnest, solemn thought for every public teacher, and one calculated now, as then, to deepen the life of one appointed to such an office. There was a grave danger that such empty, profitless disputes about words and expressions, which, we know, occupied the attention of many of the Ephesian so called Christian teachers, would end in distracting the minds of the members of the several congregations, who would naturally take their tone, in matters connected with religious life, from their teacher; and thus words would soon come to be substituted for acts in the lives of those men and women called by the name of Christ in Ephesus. (See 1Ti. 6:4, where these strifes of words are mentioned among the special characteristics of the false teachers.)

But to the subverting of the hearers.Not only are such arguments and disputes useless and profitless, but they are positively mischievous. In the long history of Christianity, St. Pauls repeated warning respecting the danger of these disputes about theological terms and expressions has been sadly verified. Such contentions serve only to unsettle the mind, only to shake true faith, only to distract the one who gives himself up to this fatal pursuit, from real, earnest, patient work for Christ.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Timothy’s duty of warning the people against the noisy errors of apostates from the sure foundation, 2Ti 2:14-19.

14. These things The entire statement of my gospel, 2Ti 2:8-13; namely, Christ’s incarnation and resurrection, with our parallelism thereto.

Them The errorists; especially in regard to the resurrection, 2Ti 2:18; who are hitherto unnamed but not far out of mind

Before the Lord 1Ti 6:13.

Strive not about words Not practice logomachy, or word-fight. 1Ti 6:4. These dreamers, having little real knowledge of the nature of things, formed systems of words for which there was no answering object. The realistic sense of St. Paul rejected such word-fabrics without ceremony.

Subverting Overthrow, as of a house or city.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Of these things put them in remembrance, charging them in the sight of the Lord, that they do not strive about words, which is profitable for nothing, to the subverting of those who hear.’

God’s people are continually to be put in remembrance of ‘these things’, of Jesus Christ the Risen One (2Ti 2:8), of Jesus Christ, God’s ruling King (2Ti 2:8), of the salvation which is in Christ Jesus with eternal glory (2Ti 2:10), of the fact that our Saviour Christ Jesus has nullified death, and brought life and immortality to light through the Gospel (2Ti 1:10), and of all God’s requirements that we endure as good soldiers of Jesus Christ (2Ti 2:3), all as summed up in the hymn that he has just cited.

And it is these things that must possess their minds, rather than words and arguments about things which are not only not beneficial (‘profitable for nothing’), but are actually harmful (they subvert those who hear them). The seriousness with which Paul viewed this injunction comes out in his words, ‘charging them in the sight of the Lord’. The Christian is under a duty to Jesus Christ to concentrate on the essentials of the Gospel, and not to be taken up with peripheral arguments and extraneous doctrines which can divert their minds and the minds of others from Jesus Christ Himself.

Fuente: Commentary Series on the Bible by Peter Pett

The Proper Dividing of the Word of God as Contrasted with the Practice of the Errorists.

v. 14. Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers.

v. 15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth.

v. 16. But shun profane and vain babblings, for they will increase unto more ungodliness.

v. 17. And their word will eat as doth a canker; of whom is Hymenaeus and Philetus,

v. 18. who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.

The connection between these specific charges and the previous admonitions and warnings is close and intimate, for Timothy was to make use of the knowledge imparted to him in his ministry: Of these things remind them, earnestly testifying before God that they do not indulge in quarreling, to no good but to the subversion of the hearers. These charges were intended, as the connection shows, chiefly for such men as were engaged in the work of the ministry. All these men were to be familiar with the doctrine as it had been taught by Paul and briefly summarized also in this letter. Timothy was to remind them of these truths, call them back to their memory, and not merely incidentally and secondarily, but with great and solemn emphasis. Before God, who searches hearts and minds, he was to remind the ministers of their duty. They should exclude, as altogether useless and unprofitable, the custom of striving with words, of quarreling endlessly, 1Ti 6:4; Tit 3:9. To indulge in human subtleties instead of preaching the sound doctrine of salvation, to attempt to explain with human philosophy what God has not revealed, serves only for spiritual undoing, for the subversion of the hearers. If men that occupy the position of teachers in the Church spend the time given them for the instruction of immortal souls unto salvation in the fruitless endeavor to make their own foolish ideas plausible, if possible, in the desire to pose before their people as great critics and unusually learned men, then the hearers become suspicious, then they begin to doubt the truth of the Christian doctrine, believing it to be a mere collection of human tenets. The result is, in many cases, that they are offended and turn from the Church entirely.

In order that Timothy might never become guilty of such behavior, St. Paul writes: Exert thyself to stand approved before God, as a workman that has no cause for shame, rightly dividing the Word of Truth. Timothy should use all diligence, should toil most assiduously, to prove himself a faithful servant of the Gospel and to stand approved in this respect in the sight of God. No matter when a reckoning should then be demanded of him, he would be able to point to such works in the performance of his office as would accord with the demands of God. He should be such a workman as not to cause disgrace, either to his Lord and Master or to himself. This is a very comprehensive, but incidentally a very necessary demand, which is addressed to every servant of the Word. And a chief point for establishing a pastor’s integrity in this respect is the test by which he is found a man that divides the Word of Truth properly. The expression is a term taken from the liturgical language of the Jews, and refers to the proper carving of the sacrificial animals. The allusion to the dividing properly is to the work of a steward in a household who makes the right distribution to each one under his care of such things as his office and their necessities require, as one commentator has it. It is the main problem and work of a Christian pastor to know how to divide and apply the Word of Truth, to remain always conscious of the distinction between the Law and the Gospel, and to apply these two doctrines to the conditions and needs of his hearers. It was with reference to this verse that Luther voiced his famous saying: “Therefore, whoever knows this art well, to divide the Law from the Gospel, place him at the head and designate him a doctor of Holy Writ. For without the Holy Spirit it is impossible to discern this difference. The Holy Ghost must here be Master and Teacher, otherwise no man on earth will be able to understand or teach it. ” Or, as Walther says, secure, careless, wanton sinners must hear the thunder of the Law; contrite and poor sinners, however, the sweet voice of the Savior’s grace.

Whatever does not agree with this chief activity of the pastor should be put aside as dangerous: But profane, empty talkings shun, for they lead people all the farther into godlessness. As in 1Ti 6:20, Paul is not referring merely to useless, vain talkings, that have no use and value in the world, but to such as are incidentally profane, that are far from promoting all true sanctification. Any pastor that neglects the chief doctrines of the Christian faith in the interest of various human philosophies and secondary doctrines, threatens both his office and his person with a great danger. For these profane babblings advance godlessness, irreligion. In the same measure as a person finds pleasure in the various subtleties which false teachers delight in discussing, such as the question of the occupation of God before the creation of the world, the number and order of the angels, etc. , in that same measure his interest in sound Christian doctrine will decrease.

Just how far this dangerous influence may eventually extend St. Paul shows with regard to a concrete example: And their doctrine spreads like gangrene, of whom are Hymenaeus and Philetus, who have erred concerning the truth, saying that the resurrection has already taken place, and subverting the faith of some. The catchy phrases and plausible arguments used by the false teachers in trying to interest people in their subtleties always made some impression, especially upon such people as were not sound in their faith. Just as a cancer or gangrene attacks a weak spot in the body, one which has in some manner been prepared for such an attack, so the profane vanities of the errorists, so the false doctrine is most apt to find lodging in hearts that are not firm in the doctrines of the Catechism. With terrible quickness the disease will spread if once it has gained a hold in a Christian congregation. The sound flesh of the body of Christ, of His Church, is thus attacked and ruined, unless measures to prevent such an effect are taken in time. Paul names two men whom the disease had conquered, one Hymenaeus, possibly the same man as the one mentioned 1Ti 1:20, and Philetus. These men had not confined themselves to philosophical subtleties, but had continued in their unwholesome quest for false enlightenment, the result being that they missed the goal entirely, that they had erred in one of the fundamental doctrines. By some manner of foolish reasoning they had come to the conclusion that the resurrection of the dead had already taken place, probably by arguing that the Lord had only conversion, the resurrection of men’s souls from spiritual death, in mind when He used the term. The result might be that men might grow secure, believing that they were now safe, having once been converted, and could live as they chose. The denial of any fundamental doctrine of the Bible, such as the resurrection of the body, always results in destruction of faith.

Fuente: The Popular Commentary on the Bible by Kretzmann

2Ti 2:14. Charging them before the Lord There is a most awful solemnity in this charge; which plainly shews the great folly and mischief of striving about little controversies: and it would be well if all the ministers of Christ were deeply affected with a sense of this, lest what they profess to hold most sacred, be itself torn in pieces, while they are struggling about its fringes.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Ti 2:14 . In this verse the apostle goes on to set before Timothy how he is to conduct himself in regard to the heresy appearing in the church.

] refers to the thoughts just expressed and introduced by the formula ; of these thoughts Timothy is to remind the church, not future teachers in particular (Heydenreich). The apostle says , because these thoughts were known to the church; comp. 2Pe 1:12 ( ).

] 2Ti 4:1 ; 1Ti 5:21 . With the reading (see the critical remarks) these words belong to what precedes, a new section beginning with ; on the other hand, with the Rec. , the infinitive depends on . Hofmann wishes to take the Rec. imperatively; but to give an imperative force to an infinitive standing among several imperatives, would be something unheard of.

It can hardly be decided which is the right reading. De Wette and Wiesinger have declared themselves for the Rec. , because “the verb . is commonly used by Paul for introducing exhortations, and is not in keeping with the weak appeal .” These reasons, however, are not sufficient, since . may quite as well be connected with what precedes as with what follows, although it does not occur elsewhere in the N. T. in such a connection; and . is not used by the apostle in so weak a sense that he could not strengthen it by such a form of adjuration. Nor can it be maintained that the exhortation is unsuitable for Timothy, since there is again at 2Ti 2:16 an exhortation quite similar in nature; comp. also 2Ti 2:23 . There is more force in Reiche’s observation: supervacaneum fuisset, Timotheo, uno quasi halitu bis fere idem imperare, , and 2Ti 2:16 , ; but, on the other hand, is a suitable addition to the exhortation: . On the whole, seeing that the transition from the one exhortation to the other is somewhat abrupt, and that the authorities are mostly on the side of the Rec. , this reading should be preferred.

On the conception of , comp. 1Ti 6:4 .

[ ] ] Regarding this appended clause in apposition, see Winer, p. 497 [E. T. p. 669]. is a word which only occurs here; in Tit 3:9 the of the heretics are called .

] “ which is useful for nothing, (serving rather) to the perversion of the hearers ;” Chrysostom: , . [31]

(opposed to ) here and in 2Pe 2:16 , where it has its proper meaning; it is synonymous with in 2Co 13:10 . here does not express the aim (Gal 5:13 ; Eph 2:10 ), but the result (Wiesinger). Xenophon, Memor . ii. 19: .

[31] The harm of consists not so much in this, “that its tendency with those who listen to it is to make the Christian doctrine seem uncertain, since it produces such contention” (Hofmann), as in this, that those who give ear to it are led away from the fundamental principles of Christianity.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

V
Directions to Timothy how he may become further efficient in the preservation of the truth, and in his conflict with error

2Ti 2:14-26

14Of these things put them in remembrance, charging them before the Lord11 that they strive not about words12 to no13 profit, but to the subverting of the 15hearers. Study to show thyself approved unto God, a workman that needeth 16not to be ashamed, rightly dividing the word of truth. But shun [the] profane and vain babblings: for they will increase unto more ungodliness [for they will fall into a greater measure of ungodliness]. 17And their word will eat as doth a canker: of whom is Hymeneus and Philetus; 18Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of 18some. Nevertheless, the foundation of God14 standeth sure [the firm foundation of God standeth], having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ [the Lord]15 depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 21If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified,16 and meet for the masters use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with [all?]17 them 23that call on the Lord out of a pure heart. But [the] foolish and unlearned questions 24avoid, knowing that they do gender strifes. And the [a] servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient [of evil], 25In meekness18 instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging [in reference to the knowledge] 26of the truth; And that they may recover themselves [awake to soberness] out of the snare of the devil, who are taken captive by him at his will.

EXEGETICAL AND CRITICAL

2Ti 2:14. Of these things put them in remembrance, . With these words a new part of the Epistle begins, which runs through to the end of this chapter. If the Apostle, in the first half of the second chapter, exhort Timothy to patient suffering, now he rouses him to vigorous action, and communicates directions to him on the manner and way in which especially he shall act against false teachers. The beginning of the admonition refers back to 2Ti 2:11-13, since the recollection of the great judgment in the glorious appearing of the Lord is pre-eminently fitted to hold any one back from every insignificant strife of words. The question whether the immediately following words, , belong to the preceding, or to the following , depends upon another, viz., whether the reading here of the Recepta be genuine, or whether, with A. C., Vulgat., Ital., th., and the Latin church-fathers, we must read ; which last reading Lach mann also has adopted, and Matthies and Huther defended. In this event, the words . . . must be referred to . We believe, nevertheless, that the usual reading, , as well on account of the number as of the weight of the witnesses, deserves the preference, and that this latter was what Timothy should testify to his hearers, . The admonition, not to strive about words, was more appropriate and necessary for the surroundings of Timothy, than for Timothy himself. The (1Ti 6:4) were much sought after and liked by the heresiarchs of those days, since, through their dexterity in disputation, they endeavored to win for themselves the reputation of deep thinkers and forcible rhetoricians; against which folly, and the obscuration connected with it, the Apostle has already, earlier, declared himself (1Co 1:17). The desire to engage in such controversies could easily enough transfer itself from the false teachers to the congregation, in which event it must feel itself impelled naturally to enter the lists in behalf of some party, and it is in so far forth not necessary to consider this exhortation as directed exclusively to a teacher. The reason why Paul opposes this perversion with so great emphasis, appears from what immediately follows: to no profit, but to the subverting of the hearers. This is also an oppositional addition of an entire proposition, in which the foregoing exhortation is enforced through a more definite statement of the nature and result of the said . It does not breed the slightest advantage ( only here; comp. the . , Tit 3:9), but, on the contrary, direct harm, since it calls forth just the reverse of the desired . = (2Co 13:10), subversion, perversion, corruption, since in this way only vanity and caprice are awakened, and schism is nourished, which indeed is not the conscious aim, but is, nevertheless, the inevitable result () of the deplorable .

2Ti 2:15. Study to which needeth not to be ashamed. After the Apostle has now pointed out to Timothy the evils he has to contend with in his sphere of action, he tells him what he must, in his own person, seek to accomplish.Study, ; be zealously affected thereto. Verbum conveniens characteri totius epistol; Bengel.To show thyself approved unto God. = spectatus, probatus; to be taken here absolut, not to be connected with the following . (comp. Rom 6:13; Rom 6:16), not only = , but so that he become manifest to God as . In what character he must address himself to the service of God, appears from the words which immediately follow: a workman, &c. , also Php 3:2; 2Co 11:13, is used of labor in the field of the kingdom of God. , he who is not ashamed of His cause (comp. Php 1:20; 1Jn 2:28); strictly, barefaced, impudent; hence, one who does not expect confusion. Cui sua ipsius conscientia nullum pudorem incutiat. Others explain: one who, without being ashamed of himself, comes forward freely for the cause of the Lord, as in 2Ti 1:8, which explanation is less supported by the context than the foregoing.Rightly dividing the word of truth. A more precise designation of the laborer approved unto God, which has made much trouble for the interpreters of every age. The word of truth can be, naturally, nothing else than the gospel which Timothy preached. , recte secare; strictly, to cut in the true direction. In respect, now, of the question in how for this conception can be applied to the , we must certainly agree with De Wette, when he says that, without proof from usage, men have had in their minds the dissection of an animal offered in sacrifice, or of the cutting up of bread upon the part of the . His own view, however, that the metaphor is borrowed originally from ploughing, admits just as little of satisfactory proof as the other supposition, that the figure is taken from the work of the carpenter (Conybeare and Howson). It was likewise entirely arbitrary when certain church-fathers (Chrysostom, cumenius, Theophylact) were pleased to have thought of the cutting off of what was foreign, or of false teachers; and, least of all, is there any ground here (Calovius, Olshausen) for supposing that the correct distinction between the law and the gospel is enjoined. If we weigh all maturely, De Wettes interpretation will, in the end, have the most in its behalf (comp. , nova via incedere). As the farmer, when he cuts crooked furrows, injures his field, so also the minister of the word, who does not rightly deal with it. That also which Paul here desires of Timothy, is just the reverse of the (Gal 2:14; 2Co 2:17); and the old church-fathers were in so far forth right when they used, now and then, in the sense of . In any event, there is here an opposition to heterodidaskalia, no prescript for the practical conduct of Timothy, which must be wholly adjusted to the word of God.

2Ti 2:16. But shun unto more ungodliness. Of profane, empty chattering (see Observ. on 1Ti 6:20).Shun, , avoid; strictly, go out of the way of (comp. Tit 3:9). Why we must go out of the way of this, the immediately following phrase shows: for they will increase unto more [fall into a greater measure of] ungodliness. is to be understood here as genitive, dependent upon ; and the entire expression is to be considered not merely a warning, but also a prophecy, as 2Ti 3:13. The Apostle speaks of error itself, not of loose babbling (Luther), and especially shows how apparently pure theoretic error has nevertheless a pernicious practical tendency.

2Ti 2:17. And their word will eat as doth a canker. The blessed Luther has translated by cancer (Krebs), but it signifies a still more miserable evil; because he who is afflicted with cancer can still nevertheless preserve his life from ten to twenty years; but he who is smitten with gangrene dies in a few hours, if the limb wherein the disease is be forthwith not cut off; for it deprives one limb after another of life and sensation, through the entire body. The Greeks call this disease, usually, , and amongst us it is named gangrene (kalte Brand); Starke. The tertium comparationis is the extensive and intensive spread of the disease in the body of the entire congregation. Jerome, in the Commentary upon the Epistle to the Galatians: Doctrina perversa ab uno incipiens, vix duos aut tres primum in exordio auditores invenit, sed paulatim cancer serpit in corpore.Hymeneus and Philetus. [That these two were Gnostic teachers, none of the ancients do insinuate; nor did the Gnostics teach that the resurrection was past already, but that the flesh was not fit to rise, &c.; Whitby. We should be cautious in making assertions about Gnosticism in the apostolic age. The Gnostic temper was in being then, but how much of it had come to the surface under a distinctly Christian form is still an obscure matter. Cf. Gibbon, vol. i., chap. 15; Baur, Christliche Gnosis, p. 36 sqq.E. H.] Hymeneus, mentioned also in 1Ti 1:20, remained in his error; the other (an ordinary nomen proprium, see Wetstein on the place) is not known farther.

2Ti 2:18. Who concerning the truth have erred, ; literally, who, in respect of the truth, have missed the way (De Wette); comp. 1Ti 6:21 (; strictly, to lose or miss the good). Wherein the core of their error consisted, the Apostle states in the words: saying that the resurrection is past already.The resurrection can only be the resurrection of the dead bodies, which Paul, upon the ground of our Lords own words (Joh 5:28-29), teaches us to expect at the end of the present dispensation, simultaneously with the personal parousia of the Lord (see 1Co 15:53-54; 1Th 4:13-18). It is also in the meanwhile evident, from 1Co 15:12, that already, very early, in the congregation, there were persons to whom this apostolic doctrine was offensive, and who either denied it, or, through a false spiritualism, avoided it. The view (Baur) is consequently wholly superfluous,19 that there is here a pointed reference to Marcion, which, in that case, still further, would be a proof against the genuineness of the Epistle. In so far as we can learn the very earliest Gnosticism from the genuine Epistles of Paul, the view contains nothing improbable that already in the Apostles time, at Ephesus and other places, false teachers appeared, who understood, what the gospel teaches of a resurrection in the specific sense, of a spiritual resurrection to some higher gnosis, or also to a new life in fellowship with Christ, and misapplied perhaps even expressions of the Apostle, as Rom 6:3; Eph 2:6, and other passages, for the purpose. They found, indeed, amongst the Essenes and Therapeut, and still more amongst the Sadducees, manifold points of contact, and they stood, through their morbid idealism, in principial opposition to the healthy and vigorous realism of the apostolic preaching [Predigt = , the thing preached.E. H.], while they also overthrow the faith of some. The hope of the future resurrection was indeed an essential factor of the Christian faith, and Paul always laid the greatest stress Upon it (comp., e.g., Act 24:15). The denial of the future resurrection must also lead to a perversion of the fact of the resurrection of Christ, which had already taken place, and shake to its foundations the whole fabric of the Christian faith (, Vulg., labefactare), especially amongst the and , of whom there is mention in 2Pe 3:16.20

2Ti 2:19. Nevertheless, the foundation of God, &c. Paulus ingressus in hanc tristem commemorationem de dissipationibus Ecclesi, opponit consolationes duos, alteram publicam, alteram pertinentem ad singulos; Melanchthon. It is as if the Apostle were feeling the need of encouraging himself, together with Timothy, with a nevertheless, like that of Asaph (Psa 73:1). The firm foundation of God, however ( ), the hard foundation-stone, the firm foundation laid by God Himself. It is incorrect to maintain that here = ; rather, the foundation of the building must be understood, although with the firmness of the foundation, the firmness like wise of the building itself is secured. Apparently the Apostle here refers to the latter, and one can in so far forth say that the denotes nothing else than the congregation founded by God Himself. But Paul designates this as , not because this expression means in itself a building, but in so far as the congregation, as it has been established originally by God, forms only the substructure of the edifice, which is to be gradually completed; Huther. So all becomes intelligible enough; and it is just as useless as it is arbitrary to think here, by , of believers in general (Chrysostom), or of the entire evangelical truth (Theodoret), or of the doctrine of the resurrection (Michaelis, Ernesti), or of the decree of election (Calvin), or of the Divine promises (Ambrose), or, in a word, of anything for which the connection, as well as the literal meaning of the words, gives a support equally feeble.Standeth sure. , notwithstanding, and in spite of all human efforts to shake or to destroy the building of God.Having this seal, . From the remote ages, it was the custom to place inscriptions upon door-posts, as well also as upon corner-stones (comp. Deu 6:9; Deu 11:20; Rev 21:14). In other passages, also, the Apostle uses the word in a metaphorical sense; e.g., Rom 4:11; 1Co 9:2; Eph 1:10. Here, by the same word, a superscription is signified which stands legible on the . ., whereby the peculiarity of the house of God built thereupon is expressed, and also security for its imperishable continuance is given. The superscription is twofold (symbolum)perhaps with reference to the two sides of the seal, each of which is furnished with a special motto. The first, The Lord Knoweth them that are his, by the judgment of most interpreters, an allusion to Num 16:5, LXX: . More probably, however, it is a reminiscence of the word of the good Shepherd (Joh 10:14).And, Let every one that nameth the name of Christ [the Lord] depart from iniquity. The second side; according to some, an allusion to Num 16:26, or to Isa 52:11. A thought so simple and clear requires no searching, however, after an Old Testament sympathetic chord. To name the name of the Lord is not precisely the same as to call upon this name for salvation (Seligkeit = blessedness) (Act 2:21), but it means, to confess this name as that of Christ, the Lord (comp. 1Co 12:3). The invocation of this name is completely inseparable from a renunciation of unrighteousness, which, of itself, banishes the sinner from the kingdom of God (Mar 7:23). includes also here the doctrine of the false teachers, in so far as this of itself leads to (see 2Ti 2:18). The obverse side of the inscription refers also to the highest consolation of the faithful (Bengel: Novit amanter, nee nosse desinit, sed perpetuo servat suos), the reverse side to their holy calling; while the union of the two pithy sentences shows that in this way the immovable firmness of the building of God, both upon the part of God and also of men, is secured perfectly Since the Lord knows indeed them that are His, so also, in point of fact, He distinguishes them from those who do not belong to Him, and will never permit Himself to make any mistake through the mere outside of these latter. If every one who names His holy name must depart from all unrighteousness, then sin can never succeed, even when it has already crept into the temple of the Lord, in destroying it wholly. A building which demands holiness, carries within itself no ground of dissolution and overthrow.

2Ti 2:20. But in a great house, &c. To the question whether, by the great house, we are to think here of the whole world, or in particular of the Christian Church, Calvin returns the proper answer: Non convenit inter interpretes, an domus magna Ecclesiam solam, an totum mundum significet. Ac contextus quidem huc potius nos ducit, ut de Ecclesia intelligamus; neque enim de extraneis disputat Paulus, sed de ipsa Dei familia. Quod tamen pronuntiat, generaliter verum est, adeoque aliter ab eodem Apostolo ad totum mundum extenditur.[It is not settled amongst interpreters whether great house signifies the Church only, or the entire world. And the context indeed leads us rather to understand it of the Church. For Paul is not discoursing of outside matters, but of the family of God itself. Nevertheless, what he declares is true generally, and so elsewhere by the same Apostle is applied to the whole world] (Rom 9:21). He expected, apparently, from Timothy, the not unnatural objection as to why evil, if only here in time, is permitted generally within the temple of God, and is not rather at once wholly cast forth from it. In the way of answer, Paul refers to the fact, that with the comparatively large extension of this building, it cannot well be otherwise than in other great houses; in other words, that in a community so numerous in membership, significant moral diversity amongst its individual members must necessarily exist. There is no reason for thinking here exclusively of the ministers of the congregation, since, rather, what is here said can be equally well applied to its members. By vessels of gold and of silver, we may understand the true, the faithful, the eminent teachers and members of the congregation; by vessels of wood and of earth, not the less distinguished, yet who, at the same time, are ever upright believers (it is not necessary to purify the house of such, 2Ti 2:21), but mere Christians in name, and false teachers; in other words, those who are represented, in the well-known parable of the Lord (Matthew 13), as the tares among the wheat, as the worthless fish in the net. The first-named vessels are to honor, the last to dishonor; not of the house nor of the proprietor, but only in respect of themselves, in so far as they subserve an honorable or an ignominious use. The Apostle says besides, moreover, in Rom 9:21, that they have been thereto. In both these classes, as is manifest from the diverse materials here named, there are gradations, whereby before all it must not be overlooked that the first are made of imperishable, noble metal, the latter, on the other hand, of fragile wood or earthen ware, and are not designed for enduring, but only for temporary use, after which they are cast aside. How often the visible Church is compared by Paul to a building, is known (comp. upon 1Ti 3:15).

2Ti 2:21. If a man therefore purge himself, &c. Hc mundatio non est desertio congregationis, sed conversio ad Deum; Melanchthon. The in ward separation from the evil is here denoted, with out which there can be no moral purification (comp. 1Co 5:1).From these, can only refer to those persons in the congregation whom the Apostle, in the preceding verse, has described under the figurative expression, vessels of wood and earth. The breaking away of all fellowship with these was the first requisite, if one would reach the high ideal of Christian life set forth in the words that follow.He shall be a vessel unto honor; consequently an ornament of the house of God, a living member of the congregation, like the good wheat in the field and the good fish in the net. The hint here given applies, first of all, to Timothy, but then also, in a wider sense, to all the members of the congregation.Sanctifiedas belonging to the Lord(and) meet for the Masters use [without the intervening and (); see the critical remark]. , here, as in 2Ti 4:11 and Phil. 11, good to use, fitted directly for the service of the Master, for whose use, indeed, the others alsothe vessels of wood and earthserve, but are nevertheless prepared only indirectly and temporarily for the purpose.Prepared unto every good work (comp. Eph 2:10). Prepared for every kind of useful service, and also not worthless and unfruitful on the day of the coming of Christ (2Pe 1:8; 2Pe 1:10).

2Ti 2:22. Flee also youthful lusts. Would Timothy be a vessel unto honor, then he must not only purify himself from the corruption without (i.e., outside of) him, but must do battle also inwardly with that which was impure within him. In this way this exhortation hangs together with the foregoing context, without any violence. The youthful lusts (Vulg., juvenilia desideria) do not consist, as some are pleased to fancy, in a search after novelty, or in a propensity to think out new doctrines, or to secure approbation for them (, res novas moliri)an explanation which is just as little called for, through the context, as through the needs of Timothybut, as this appears also from the antithesis which immediately follows, we must think here of those lusts which usually make themselves felt especially in youth; not merely of , but more, in a general way (Ambrose), of the voluptates mundan, by which, for the most part, we are seduced in the first half of our lifetime, to which, also, inordinate enjoyment of the senses and an idle honor belong.But follow (comp. 1Ti 6:11) righteousness, faith, charity, peace (inward fellowship and concord; De Wette) with them that call on the Lord out of a pure heart. The words with them do not refer to the earlier , but to the immediately preceding . Timothy ought to keep this peace with all who call upon the name of the Lorda qualification of believers, like that given in 1Co 1:2. The calling upon the name of the Lord is also mentioned in Act 2:21; Ib. Act 9:14; Rom 10:12, as the peculiarity of the confession of Christ.Out of a pure heart; contrast with the heretical teachers, to whom this was wanting (comp. 1Ti 1:5). A genuine Christian catholicity, which is also enjoined upon Timothy, over against all separatistic exclusiveness (sonderwesen). The more decidedly he must take his stand against certain persons, for the sake of the Lord, so much the more shall he attach himself towards others, with whom he feels united in the great cause.

2Ti 2:23. But the foolish and unlearned questions avoid (comp. 1Ti 1:14; 1Ti 6:4). Here also the are the peculiar mark of the heretical teachers. They are foolish, (comp. Tit 3:9), since they are in themselves groundless and weak, and are useless (comp. 2Ti 3:16, where the reverse is maintained of the Holy Scriptures); properly, uneducated, uninstructed; hence, inapt, insipidus, and, in consequence of this, unfit also to accomplish any good; yea, as appears from what follows, engendering not little evil.Knowing that they do gender strifes. Forth from the egoistic impulse which lies at the bottom of such , necessarily spring, sooner or later, . Calvin: Ne ergo nos placendi ambitio ad captandum ex tali ostentatione gratiam sollicitet, semper nobis occurrat hoc Pauli elogium, qu in maximo pretio hebentur qustiones, esse tam insulsas eo, quod sint infructuos. Deinde malum etiam, quod parere solent, exprimit, nec aliud dicit, quam quod experimur quotidie, eas scilicet jurgandi et digladiandi prbere materiem.[Lest the ambition, therefore, of pleasing seduce us to the winning of grace by such ostentation, this saying of Paul often occurs to us, that questions which are held in the highest estimation are senseless because they are unfruitful. Thus he expresses also the evil which they are accustomed to bring to light, nor does he say anything else than what we daily experience, viz., that they furnish material for jangling and quarrelling.]

2Ti 2:24. And the servant of the Lord must not strive. Everything which causes strife and contention is, precisely upon that account, in contradiction with the calling of a minister of Christ, who strives not nor crieswhose crying must not be heard in the streets (Mat 12:19-20). We scarcely need a reminder that the Apostle does not forbid all, but only useless and ignoble strife, all actual wrangling, upon the part of the minister of the gospel (Luther, short of the mark: Shall not be quarrelsome).But be gentle unto all (men);, mild, gentle, benevolent, and affectionate, emphatically, towards all; not alone towards his associates in the faith, but towards those with whom he comes in contact.Apt to teach, . Not only apt, but always ready to teach all who are willing to receive instruction from him.Patient [of evil], ; tolerans malorum (comp. Book of Wisdom, 2Ti 2:19). It is not used here in respect of troubles generally, but for the designation of patience under every opposition, upon the part of men, as is clear from what follows immediately.

2Ti 2:25. In meekness. A farther exposition of the manner and way in which Timothy should exhibit the temper just enjoined. In meekness, ; incorrectly joined by Luther to the preceding verse.Instructing those that oppose themselves. The here designated are, naturally, no personal opponents of Timothy; not, farther, unbelievers in general, but the false teachers who, principially and diametrically, resisted the pure doctrine of the Apostle, together, perhaps, with such members of the congregation as were led away through them. These must he teach, and, by this teaching, ascertain if God peradventure will give them repentance. The conversion of those in the opposition (Widersacher) should be also the supreme object of his teaching; an object the attainment of which is in the highest degree difficult, but not in any way hopeless. God must effect this conversion (non est enim opis human: motivum patienti; Bengel), and it first leads to the acknowledging [knowledge] of the truth, ; here also, as in Tit 1:1, plena et accuratacognitio. As is the deepest ground of their error, so also is the indispensably necessary requisite in order to the attainment of a genuine . How desirable it is that such a fail not, the Apostle states in the concluding verse.

2Ti 2:26. And (that) they may recover themselves, &c. Immediate result of the conversion wrought by God. , to become cool again, to awaken out of a drunken fit, to come to ones senses again.Out of the snare of the devil, ; constructio prgnans, might be supplied. Here also, as in Eph 4:27; Eph 6:11, the devil is represented as an author of evil: in his snares (), i.e., by his enticements, are the false teachers not only led captive, but also delivered over into slumber. They have also a twofold needto be awakened, and to be delivered.Taken captive by him, ; made prisoners alive by him; i.e., the devil. Designation of their actual moral condition.At his will, . In the judgment of some, this is spoken of the will of God; according to others, of that of Satan. The latter, indeed, is the most probable, judging according to the entire connection; and can very well refer to the same subject as (see De Wette). The captives here referred to are also ensnared through Satan to do his will; ad illius, sc. seductoris tyranni voluntatem peragendum. Just this thought of the unhappy fate of those that oppose themselves should dispose one to the gentleness enjoined in 2Ti 2:24-25, which otherwise is difficult enough.

DOCTRINAL AND ETHICAL

1. To the duty rightly to divide the word of truth, belongs, in the broader sense of the word, not only the representation of the truth in the form most appropriate thereto, but likewise a representation and development of its contents, which is directed and sustained by the Spirit of Truth in all particulars. Nihil prtermittere, quod dicendum sit, nil adjicere de suo, nil mutilare, discerpere, torquere, deinde diligenter spectare, quid ferat auditorum captus, quidquid denique ad dificationum conducat; Beza.

2. The rapid growth of evil, and the slow progress of good, as the experience of all centuries in the history of the kingdom of God shows, is a convincing proof of the inner untruth of Pelagianism.
3. The denial of the resurrection can be made under manifold forms, and its apparent force is partly founded in the fact, that the proper distinction is not made between resurrectio carnis et corporis. [This is a pregnant suggestion for American preachers.E. H.] The declaration of Paul (1Co 15:50) should just as little be thrown into the shade as the promise (in 2:53, 54). This denial, however, is always conjoined with a misconception of the great truth which is the key to the entire biblical eschatology.Bodily form (Leiblichkeit = bodiliness = that of which body can be predicated) is the scope of Gods ways. [A saying of Oetinger.P. S.]

4. Paul is just as far removed from a narrow-hearted separation as from an unchristian syncretism. No outward separation, but an inward purification from everything which is perverted in the visible congregation of the Lord, is here also his motto. As strongly as he declares himself against all false and violent union with those of whom we are convinced that they do not build on the same foundation with ourselves, he is equally decided against the donatistic effort to erect a perfected separatistic church, and so to cut off all the tares, as if the field were already the granary. [It is surprising how this patent teaching of the Bible is still obscured.E. H.]
5. It is a proof of the profound wisdom of the Apostle, in teaching, that he enjoins upon Timothy no high, rare virtues, for the exercise of which opportunity presents itself only extremely rarely, but precisely such as can be required also of the least important disciples of the Lord, and which can come anew daily into exercise. Never should a minister of the Lord allow himself to be betrayed to neglect or to despise these simple attributes of an ordinary Christian, for the sake of other pretended excellences.

6. The often diversely answered question, in how far the carrying on of controversy is permissible in the minister of the gospel, is here set forth in its true light by the Apostle (2Ti 2:2-3 et seq.). If our love be true, i.e., a holy love, it is impossible for it to preserve an indifferent bearing over against error and sin; and Augustine is right in his saying: Melius est cum servitate diligere quam cum lenitate decipere. On the other side, we must distinguish clearly between persons and things, and our sympathy become aroused, just through reflection upon the unhappy condition of the erring. Hence, 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.

7. The minister of the gospel must not be afraid of the conflict with the wisdom of the world. That is a great expression of Gregory the Great, viz.: Deus primo collegit indoctos, postmodum philosophos, nec per oratores docuit piscatores, sed per piscatores subegit oratores.[God first gathered the unlearned, afterwards philosophers; nor has He taught fishermen by orators, but has subdued orators by fishermen.E. H.]

HOMILETICAL AND PRACTICAL

Not a strife about words, but a strife about principles, is the true strife in the sphere of Gods kingdom.The Christian principle of utility as the measure of everything which shall or shall not be defended.As much as a man is before God, so much is he really and truly.Preach also that thou mayest please God (a very noble homiletical principle of Theremin).Not only the wheat, but tares also must grow.The denial of the resurrection an unchristian error.Error is manifold, truth but one.The rule of Frederic the Great: Let every one get to heaven sa faon.Before the tribunal of Paul the Great.The divine structure of the Church: (1) The architect; (2) the foundation; (3) the inscription.Grounds of tranquillity amid the attacks with which the divine structure of the Church is threatened: (1) It is a building of God; (2) the Lord knoweth them that are His; (3) let every one that nameth the name of Christ depart from iniquity.The temporary union of true believers and of nominal Christians in the same community: (1) An original fact; (2) an invaluable benefit; (3) an earnest alarm-voice for both.Every separatistic impulse a precipitate anticipation of the final separation in the future.The Christian should be just as little indifferent as impatient of the tares in the field.The value of the fellowship of the saints in the days of increasing strife.Avoiding and seeking united in the same life.Our Christianity cannot be simple and practical enough.In how far the minister of the gospel may strive, and in how far he may not.He who will be anything to many, must wish to be all things to all.Conversion of the heart, the way to a purer illumination of the understanding.God bestows conversion, yet not without instruments (means); without our merit, but not without our co-operation.The demonic background of much apparently very profound error.Sight of the unhappiness of many opposers of the truth must move us to so much the deeper sympathy with their perversities.

Starke: Cramer: A preacher must often repeat an exhortation, because we dwell in a land of forget-fulness.Hedinger: We should distinguish well between doctrine and people. All kinds of food are not suited to every one. What is best, can become poison through a hurtful misuse upon the part of the hearer. Alas ! that through much confusion upon this point, the ministry of the word must become to many a savor of death.Skill in disputation is useful in the preservation of the truth; but it becomes misapplied in the palliation of lies (Pro 22:24-25; 2Ki 21:9; 2Ki 21:11).Cramer: The doctrine against the resurrection is the way to more errors, yea, to the greatest evils.Every age has, usually, its special defects, to which before all others it is inclined.Towards erring opponents of the truth, we must use patience and gentleness, just as towards the drunken and the insane (2Ti 2:24).

Heubner: Strife and contention must be hated by the Christian.The opinion of Hymeneus and Philetus is pernicious: (1) If the body in itself be the source of evil, then evil is not the guilt of free will: (2) if the dead do not rise, the resurrection of Christ, and (3) all resurrection, and all immortality are uncertain.The virtues which Timothy should desire are just those which are over against youthful failings.Lisco: In the Church of Christ there is a mixture.The right preaching of the gospel: (1) That from which it keeps itself free (2Ti 2:16-18); (2) that upon which it lays emphasis (2Ti 2:19-21); (3) that by which it is sustained (2Ti 2:22-26).In what does the glory of the temple of God consist?

Footnotes:

[11]2Ti 2:14.[ ; so Recepta, Lachmann, Tischendorf. The Sin. has .E. H.]

[12]2Ti 2:14. , instead of . It is difficult to decide upon the proper reading here. The reader is referred to the critical comment upon the verse. [Lachmann puts a full period after , and thus connects the first clause of the sentence with the preceding section. The new section would thus begin with . I confess to a preference for this latter arrangement, ., …E. H.]

[13]2Ti 2:14.[The critical editions, and the Sin., read .E. H.]

[14]2Ti 2:19.[. . Sin., . .E. H.]

[15]2Ti 2:19.[A. C. . G., Tischendorf, Lachmann, Cod. Sin., instead of .E. H.]

[16]2Ti 2:21.The Recepta has a connecting after , which is omitted properly by the critical editors; omitted also in the Sin.

[17]2Ti 2:22.[Lachmann, on the strength of A. C. G., has after .E. H.]

[18]2Ti 2:25.[Recepta, . , Lachmann, Tischendorf, Sin.; in fact, the Recepta is entirely exceptional here.E. H.]

[19][Baur liked to find support for his theory of a later date for the composition of some of the Epistles (this amongst the rest) in such allusions and hints, often entirely without reason.E. H.]

[20][Probably the two errors which our expositor here names as separate explanations of this passage should be united.W.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(14) Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. (15) Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (16) But shun profane and vain babblings: for they will increase unto more ungodliness. (17) And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; (18) Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

We cannot sufficiently admire the very great attention of the Apostle in following up his advice to his beloved Timothy, how to conduct himself in the Church of God, as a minister of Christ. In these verses, he calls off his attention from using words to no profit, but to the subverting of the hearers; and directs him to study how to approve himself to God: becoming a workman that needeth not to be ashamed: rightly dividing the word of truth. The dividing rightly the word of truth, seems to be a figure borrowed from the custom in the Jewish Church, when dividing the sacrifice; wherein care was had, that the part consecrated as holy to the Lord might not be kept back; and that which was the portion of the Offerer might be preserved. So that a workman in the ministry which rightly divideth the word of truth, hath an eye to the whole family of Christ. He comforts mourners, supports the weak, rouseth the careless, allures wanderers, and holds up Christ for distressed weary souls, as a rest and consolation. And while speaking to men, hath chiefly his eye unto God: that his blessing may go before, accompany, and follow his labors. That man can never show himself approved unto God, that doth not make Christ what God hath made him, the whole of salvation. Now if Christ be the Alpha, and Omega, in Jehovah’s view, in his concerns of the Church: he must be so in the ministry of his servants. And by thus holding up Christ as Moses lifted up the serpent in the wilderness; he follows the footsteps of the Holy Ghost, and makes Jesus the whole of salvation, to everyone that believeth, of the Jew first and also of the Gentile.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.

Ver. 14. Strive not about words ] Either out of novelty or niceness. As Longolius, who would not use the word Ecclesia, Church, but instead thereof, Respublica Christiana, The State of Christians. Another Italian bishop for Episcopus took up the heathenish word Flamen; so Castalio for Angelus hath Genius. (Joh. Manl. loc. com.) And Pomponius Laetus was full of such like fooleries, airy contestations, and empty strifes. (Lud. Vives.) Or, strive not with words, bandying contumelious speeches (which is but to wash off dirt with dirt). Bishop Montague could not name any one, that did never so little dissent from him, without a reproach, as Rivet noteth of him. Arbitror te veritate convictum, ad maledicta converti, saith Jerome to Helvidius, I suppose thou hast nothing to say against the truth, and dost therefore fall a railing at me that defend it. Or, think not to carry it by big and boasting words without better proof, but stone thine adversaries with arguments, as Athanasius adviseth; burn heretics with the fire of charity, as Luther teacheth.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

14 26 .] Application of the above general exhortations to the teaching and conversation of Timotheus, especially with reference to the false teachers .

Fuente: Henry Alford’s Greek Testament

14 .] These things (those which have just preceded 2Ti 2:8-13 ) call to their minds (reff.: the minds viz. of those among whom thou art ministering, as the context shews: see a similar ellipsis in Tit 3:8 ), testifying to them before the Lord not to contend with words (see 1Ti 6:4 . The var. reading changes the whole arrangement, and attaches . to the preceding. The chief objections to this are 1) that . is a very lame and inconsistent junction of terms, the strong emphasis of the . . . . not agreeing with the far weaker word : 2) that in the other places where occurs in St. Paul, it precedes an exhortation, e.g. 1Ti 5:21 ; ch. 2Ti 4:1 , and Eph 4:17 ), (a thing) useful ( is in apposition with the preceding sentence, as in the rec. reading of Mar 7:19 ; see Winer, edn. 6, 59. 9. b) for no purpose (the reading , which has been put by, cf. Ellic. here, on account of the rec. illustrating St. Paul’s love of prepositional variation, does in fact illustrate it quite as much, having dat. and accus. in the same sentence, cf. Ps. 117:9 Ed-vat [B 1 def.] [3] 3a &c. is constructed with in LXX: e.g., Eze 15:4 ; Wis 13:11 . Cf. also Wis 15:15 ), ( but practised ) to (on condition of following from it as a necessary consequence as if it had been by covenant attached to it) the ruin (the opposite of , cf. , 2Co 13:10 ) of them that hear .

[3] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .

Fuente: Henry Alford’s Greek Testament

2Ti 2:14-26 . Discourage the new false teaching by precept and example. There is no need, however, that you should despair of the Church. It is founded upon a rock, in spite of appearances. Take a broad view of the case: the Church is not the special apartment of the Master from which things unseemly are banished; it is a great House with places and utensils for every need of life. This great House differs from those of earth in that provision is made for the promotion of the utensils from the basest use to the Master’s personal service.

Fuente: The Expositors Greek Testament by Robertson

2Ti 2:14 . has special reference to the issues of life and death set out in 2Ti 2:11-13 . There is no such prophylactic against striving about words as a serious endeavour to realise the relative importance of time and of eternity. “He to whom the eternal Word speaks is set at liberty from a multitude of opinions” ( De Imitatione Christi , i. 3).

: sc . , as in Tit 3:1 .

: See on 1Ti 5:21 .

: It is an argument in favour of this reading that only occurs once in Paul (in a quotation), in 2Co 8:21 .

: See on 1Ti 6:4 .

and are coordinate, and describe the negative and the positive results of . The subject of this is probably identical with that of the of Tit 3:9 , which were “unprofitable and vain”.

, . . .: contrast , Eph 4:29 ; and compare the antithesis between and in 2Co 13:10 .

It should be added that is connected closely with (or ) by Cyr. Alex., Clem. Alex., and the Bohairic version. The Clementine Vulg. renders unambiguously, ad nihil enim utile est ; so F.G. add .

In addition to the weight of adverse textual evidence against the reading , it is open to the objections that , disconnected with what follows, is a feeble sentence; and that and in Paul are always followed and completed by an exhortation, e.g. , Eph 4:17 ; 1Ti 5:21 ; 2Ti 4:1 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 2Ti 2:14-19

14Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless, and leads to the ruin of the hearers. 15Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth. 16But avoid worldly and empty chatter, for it will lead to further ungodliness, 17and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, 18men who have gone astray from the truth saying that the resurrection has already taken place, and thus they upset the faith of some. 19Nevertheless, the firm foundation of God stands, having this seal, “The Lord knows those who are His,” and, “Let everyone who names the name of the Lord abstain from wickedness.”

2Ti 2:14 “Remind them” This is a present active imperative. See note at 2Ti 1:3 on “remember.”

“these things” This could refer to 2Ti 2:11-13 or 14-19. The false teachers are characterized in 2Ti 2:14; 2Ti 2:16; 2Ti 2:23 as they are in 1Ti 1:4; 1Ti 1:6; 1Ti 6:4; 1Ti 6:20.

NASB”solemnly charge them in the presence of God”

NKJV”charging them before the Lord”

TEV”warn them before God”

NJB”tell them in the name of God”

There is a Greek manuscript variant between “God” (MSS , C, F, G, I) and “Lord” (MSS A, D). A similar phrase using “God” appears in 2Ti 4:1 and 1Ti 5:4; 1Ti 5:21 (see Metzger, p. 647), therefore, Theos is probably original. The UBS4 gives it a “B” rating (almost certain). Like so many of these variants, this makes no significant theological difference.

This is the compound term dia + marturomai, which means “to declare earnestly and solemnly” (cf. Luk 16:28; Act 2:40; Act 8:25; Act 10:42; Act 18:5; Act 20:21; Act 20:24; Act 23:11; Act 28:23; 1Ti 5:21; 2Ti 2:14; 2Ti 4:1).

Timothy was to use his authority both as Paul’s apostolic representative and God’s spokesman to confront the false teachers in godliness, not theological speculation (cf. 2Ti 2:14-26).

“not to wrangle about words” There was a factious element present (cf. 2Ti 2:16; 1Ti 1:3-4; 1Ti 4:7; 1Ti 6:4-5; 1Ti 6:20; Tit 3:9).

Timothy is warned not to enter into a theological dialogue with these false teachers for several reasons.

1. it was useless because their minds had been seared and blinded (cf. 2Ti 2:14; 1Ti 4:2; 1Ti 6:5; Tit 3:11)

2. it causes other believers who overhear the dialogue to falter (cf. 2Ti 2:14; 2Ti 2:18; 1Ti 6:20-21)

3. it leads to further ungodliness (cf. 2Ti 2:16; 2Ti 2:19; 1Ti 6:3)

4. it will spread like gangrene (cf. 2Ti 2:17)

“leads to the ruin of hearers” “Ruin” is the Greek term from which we get the English word “catastrophe.” It literally meant “to overthrow” (cf. 2Pe 2:6) or “to overturn” (cf. Mat 21:12).

2Ti 2:15 “Be diligent to present yourself” This is an aorist active imperative with an aorist active infinitive. This is a call for a decisive act of the will (cf. Rom 6:13; Eph 4:3).

“approved”This is a metallurgical term which became an idiom for “a test with a view toward approval,” a metaphor for confirming something as genuine (cf. 1Co 11:19; 2Co 10:18). See Special Topic: Greek Terms for “Testing” and Their Connotations at 1Ti 6:9.

“to God” God is the one who must approve our teaching, preaching, and our lifestyle.

“as a workman who does not need to be ashamed” Spiritless Bible teaching and un-Christlike daily living will cause believers shame when they stand before their Lord (cf. 2Co 5:10). Paul was concerned about being ashamed before the Lord, but not before humans (cf. 2Ti 1:8; 2Ti 1:12; 2Ti 1:16).

“accurately handling” This is a present active participle meaning “to cut straight.” It is found only here in the NT. This was often used of constructing a road, plowing a furrow, or a stone mason building a structure (cf. Pro 3:6; Pro 11:5 in the Septuagint).

This term is used metaphorically to cut a straight line. The Word of God is a straight (righteous) path to truth. The word “straight” is an OT construction term taken from the word for a “river reed” which was used to confirm the horizontal straightness of walls, streets, etc. YHWH used this term to describe His own character. It is translated “just” or “right” (and all the related forms, see Special Topic at Tit 2:12). God is the ruler or standard by which all else is evaluated. Apostolic truth reflects God’s character; Apostolic living reflects God’s character. The false teachers fail at both!

“the word of truth” In Eph 1:13; Col 1:5 and Jas 1:18 this refers to the gospel. Here it refers to Apostolic truth preached by Paul and passed on by Timothy and accepted and lived out by mature believers. For a good book on the development of Apostolic preaching, teaching and letters in the New Testament see Birth of a New Testament by William L. Bevins (Union Baptist University, Carson City, TN). See Special Topic: Truth in Paul’s Writings at 1Ti 2:4.

2Ti 2:16 “But avoid worldly and empty chatter” This is a present middle imperative. This is a major theme in the Pastoral Letters (cf. 1Ti 6:20; Tit 3:9).

“it will lead” Believers are to cut a straight path to righteousness and truth (cf. 2Ti 2:15) but the false teachers and their followers are making a path to ungodliness and self-deception (cf. 2Ti 3:9; 2Ti 3:15).

2Ti 2:17

NASB, NRSV”their talk will spread like gangrene”

NKJV”their message will spread like cancer”

TEV”such teaching is like an open sore that eats away flesh”

NJB”talk of this kind spreads corruption like gangrene”

What a vivid idiom of the effects of false teaching! Heresy spreads like a fast growing cancer, even among believers, and the consequences are as horrible as the metaphor (cf. 1Ti 6:20-21).

“Hymenaeus” See note at 1Ti 1:20.

Philetus” This is the only mention of this person in the NT.

2Ti 2:18 “who have gone astray from the truth” This is literally “to miss the mark,” which is a metaphor from archery (cf. 1Ti 1:19; 1Ti 4:1; 1Ti 5:8; 1Ti 6:10; 1Ti 6:21). The general word for sin (hamartia) means to fall short of the mark. This relates to the emphasis in this chapter on cutting a straight path (cf. 2Ti 2:15-16). God is “straight” (i.e., from a Hebrew commercial metaphor using a river reed, see Special Topic at Tit 2:12), which equals “right or “just.” His people should reflect His character, but these false teachers and their followers had clearly demonstrated by their deviation from Apostolic truth that they had left the straight path (i.e., “The Way” which was an early title for the church). See SPECIAL TOPIC: APOSTASY (APHISTMI) at 1Ti 4:1.

“saying that the resurrection has already taken place” This is a perfect active infinitive (cf. 1Co 15:12). The possible interpretations are

1. Greek dualism, which rejected a physical aspect to eternity

2. Greek philosophy’s emphasis on the divine spark in every person united with God at death

3. a Sadducean-like denial of any physical afterlife

4. resurrection was for Christ only

5. resurrection had already occurred (cf. 2Th 2:1-2)

6. believer’s resurrection to new life occurs at salvation (cf. Joh 5:25; Rom 6:1-11; Col 2:12-13)

The UBS4 has “the” in brackets to show the possibility that the original text, following MSS , F, G, and the Georgian version (5th century), as well as the Greek text used by Cyril of Alexandria (A.D. 444), may have excluded it.

Even though there are variants like this one, the true text is not lost but is one of the options. The inspired text of the Apostles is still available to modern readers. There is no loss of truth, meaning, or doctrine.

Gnosticism apparently made this theological assertion. This is noted and refuted by

1. Polycarp (A.D. 69-155) to the Php 3:5

2. Justin Martyr (killed in A.D. 162-168) Dialogue with Trypho 80

3. Irenaeus (wrote Adv. Haer in A.D. 180) Against Heresies I.23.5; II.31.2

4. Tertullian (A.D. 160-220)

a. Prescriptions Against Heretics 33:7

b. Of the Resurrection of the Flesh 19

NASB”thus upset the faith of some”

NKJV”they overthrow the faith of some”

NRSV, TEV”they are upsetting the faith of some”

NJB”they are upsetting some people’s faith”

This is a present active indicative from “to overturn” (cf. Joh 2:15) or “to overthrow” which came to be used metaphorically for “to subvert” or “to corrupt” (cf. Tit 1:11 and the results in 1Ti 1:19; 1Ti 6:21). Exactly what this means or implies in relation to apostasy (see Special Topic at 1Ti 4:1) is uncertain, but it is certainly a spiritual disaster! The words of Matthew 7, “by their fruits you shall know them” (cf. 2Ti 2:19), are true!

The term “faith” can be understood in three ways

1. a person to welcome

2. truths about that person to believe

3. a life like that person to live

2Ti 2:19 “firm foundation of God” God’s people as a building built on Christ as the foundation is one of Paul’s favorite metaphors (cf. 1Co 3:10 ff; Eph 2:20 ff; 1Ti 3:15). In this context it refers to God’s truth remaining sure and solid in contrast to the false teachers. The believer’s hope is in the character of God and His trustworthiness to His promises.

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL’S GOD

“stands” This is a perfect active indicative. The United Bible Societies A Handbook on Paul’s Letters to Timothy and Titus, p. 210, lists four options as to the identification of this “foundation.”

1. Christ Himself, the cornerstone (cf. Isa 28:16; Rom 9:33; 1Co 3:10-12)

2. the message about Christ (cf. Eph 2:20)

3. the Church, the body of Christ

4. the Truth (sound teaching)

SPECIAL TOPIC: CORNERSTONE

“having this seal” This is possibly an allusion to

1. the ancient custom of inscribing the purpose of the building on the cornerstone

2. a reference to an official wax seal of ownership (cf. Joh 3:33; Joh 6:27; Rom 4:11; Rom 15:28; 1Co 9:2; 2Co 1:22; Eph 1:13; Eph 4:30; Rev 7:3-8)

SPECIAL TOPIC: SEAL

“The Lord knows those who are His” This may be an allusion to Num 16:5 in the Septuagint, a historical setting of factions and division, as well as Joh 10:14; Joh 10:27.

“Let everyone who names the name of the Lord” This may be a purposeful ambiguity. Does the term “Lord” refer to YHWH or Jesus? In the OT, calling on YHWH’s name was a metaphor of worship. The NT author adopts this use of “the name” as a way of

1. asserting Jesus’ deity

2. acknowledging Him as Savior and Master

3. implying that to call on Him is to emulate His actions and character in daily life (as well as worship events)

This is a present active imperative which refers to those who continue to claim a relationship with Jesus. The name in Hebrew was a way of affirming the character of a person. If believers call on Jesus’ name to be saved and reflect His name as followers, then they must believe and live as He did!

SPECIAL TOPIC: THE NAME OF THE LORD

“abstain from wickedness” This is an aorist active imperative. This may be an allusion to Num 16:26-27 in the Septuagint. In context this obviously refers to associations with the godless false teachers and their followers (i.e, “earthernware. . .of dishonor,” 2Ti 2:20; 2Ti 3:5).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

put,&c. Greek. hupomimnesko See Joh 14:26.

charging = earnestly testifying to. Greek. diamarturomai See Act 2:40.

the Lord. Some texts read “God strive. about words. Greek. logomacheo. Only here. The noun in 1Ti 6:4.

not. App-105.

to. App-104.

no profit = nothing (Greek. oudeis) profitable (Greek. chresimos. Only here).

to. App-104.

subverting. Greek. katastrophe. Only here and 2Pe 2:6.

Fuente: Companion Bible Notes, Appendices and Graphics

14-26.] Application of the above general exhortations to the teaching and conversation of Timotheus, especially with reference to the false teachers.

Fuente: The Greek Testament

2Ti 2:14. ) of these things, which thou hast heard of me, 2Ti 2:2.-, put in remembrance) them, over whom thou presidest; Tit 3:1.- , before the Lord) Comp. 1Ti 5:21, note [referring to the last judgment, but including also the present time].- ) Logomachy here does not mean a battle about words, but a battle which is engaged in by words, 2Ti 2:23-24, about the most important matters, 2Ti 2:17-18. Comp. Act 18:15.-, useful) viz. [which tends to nothing useful-to no profit[5]]. The accusative absolute, as in Luk 24:47. , admirably useful [meet for the Masters use], 2Ti 2:21, corresponds to it.-, tending to, or resulting in) They are not only not profitable, but they are also injurious and subvert. expresses the consequence, as in 1Th 4:7, , not to uncleanness. Subversion is opposed to edification.

[5] Or, perhaps, Bengel construes it rather, Which is useful for nothing, .-ED.

Fuente: Gnomon of the New Testament

2Ti 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.

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 1Ti 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.

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, Pauls 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.]

Fuente: Old and New Testaments Restoration Commentary

Chapter 4 Rightly Dividing the Word of Truth

2Ti 2:14-18

Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. (vv. 14-18)

We noticed that in this second chapter the believer is presented in seven distinct aspects. We have considered him already as a son, a soldier, an athlete, and a farmer. Now we come to consider him as a workman or an artisan, a laborer in this scene to the glory of God.

Referring to what he has already brought to our attention, the Apostle says in verse 14, Of these things put them in remembrance. That is, of the importance of being wholeheartedly out for God as a soldier; of the necessity of remembering that an athlete contending in the games does not receive the victors reward unless he observes the rules, and, therefore, of the importance of going by the Word of God, for this is our Book of rules.

If we are to be partakers of the fruit, there must be labor first. Even as a farmer must plow, sow, and cultivate the ground before he can expect a crop, so if we are to receive a reward at the judgment seat of Christ we must labor faithfully and devotedly now.

Then we do not want to forget that our Lord Jesus Christ died for us and has been raised again by the power of God. We do not want to forget that this message of the gospel is ours to proclaim to lost ones, no matter what is entailed in that, no matter whether there be suffering or imprisonment. For Paul it did mean imprisonment and death. But we are to remember, It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him: if we deny him, he also will deny us. All these things are to be kept in remembrance as we go on in the service of the Lord.

Then notice this special command, Charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. It is so easy to become occupied with minor details in regard to the Christian message, which, after all, have nothing to do with the great fundamental issues. How many there are who become occupied with some of these side issues, stressing them on every occasion, and even dividing the people of God because of them, instead of placing the emphasis on the great central truths of the Word that are so tremendously important. We are not really serving the Lord when we are striving with one another about things that are unprofitable. We are called to contend for the faith, not to become contentious. As a rule, it is these minor things that lead to contention when they are emphasized out of all proportion to their relative importance.

On the other hand, the Christian needs to give himself to a careful study of the Scriptures in order that he may understand the truth and use it aright, as we get it in verse 15: Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Paul himself says elsewhere that he was not at all concerned about having mans approval. In writing to the Corinthians he says, With me it is a small thing that I should be judged of you, or of mans judgment (1Co 4:3). It made little difference to him whether men approved or blamed, but he was greatly concerned to have the approval of the Lord. And this is what he stresses here for us-that we need to study the Word so that we may be pleasing to Him who called us by His grace, who, has saved us in His infinite, loving-kindness, and has left us in this scene that we may glorify Him.

In the Old Testament we read of Abrahams first son-that son, Ishmael, who was born of Hagar. You remember that all that was contrary to the mind of God. Abraham began to wonder if God was going to fulfill His promise in regard to Isaac who was to be born of Sarah. Instead of blessing coming to the household, there was trouble. Instead of Ishmael being a joy to Abraham and to Sarah, he was the very opposite. We read of Ishmael that he shall dwell in the presence of all his brethren (Gen 16:12). Then long years afterward the time came for him to leave this life, and we are told, He died in the presence of all his brethren (Gen 25:18). Ishmael was a man, as far as we have any record, who was never, in all his life, in the presence of God but lived in the presence of his brethren. He was one whom the world would admire. He was a man of the great open spaces, a daring warrior and a great hunter. He had all the characteristics that men like to see in one another, and so he had the approval of his brethren. But he did not have the approval of God.

It is quite possible for a man, even in the work of the Lord, to be approved by his brethren and not have the approval of God. And so the importance of heeding these words, Study to show thyself approved unto God. For not he who commends himself, nor whom his brethren commend is necessarily thus approved, but he whom the Lord commends. He whom God approves is the man who makes much of this blessed Book, who studies it and seeks to live in the power of the truth herein revealed. David prayed, Order my steps in thy word (Psa 119:133). God has given us His Word, not only that it should unfold wonderful and precious things to us concerning the great, eternal future, but that through it we may learn how God would have us live as we go through this scene.

The Lord Jesus prayed for His disciples, Sanctify them through thy truth: thy word is truth (Joh 17:17). As we meditate on the Word and let it direct our lives, we will be sanctified in this practical sense. Oh, the neglected Bibles in the homes of the people of God! Wherever you find a neglected Bible you will also find a fruitless life. You will find a life out of fellowship with God. There will be nothing in that life that really honors Him. But where you find that the Word of Christ dwells richly in the heart and mind of a believer, then God will be glorified. So we are to study to show ourselves approved unto God.

Studying the Bible means more than just reading it casually. It means giving it our careful attention, comparing one Scripture with another, weighing the words in every chapter and every verse. But even as we read the verses and meditate upon them, we should avail ourselves of every possible help that might open things up to us more clearly, making it the business of our lives to become more familiar with the Holy Scriptures. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. We are to avoid slipshod work or carelessness in our consideration of the Word. We are not to put our own ideas in the place of the Word. If you were building a house and hired a man to do the work for you, you would hand him the blueprints and instruct him to go by them. Suppose he were to go ahead and work according to his own desires and his own ideas. You would soon discharge him. He might attempt to argue with you and to insist that his ways were better than yours, but you would say, This is not what I wanted.

I know it isnt according to the blueprint, he might reply,; but I thought it would be very much nicer this way.

You would say, But I do not care what you thought. I engaged you to build this house according to the plans I gave you.

So it is when we are working for the Lord. Many of us are very, very busy in what we call Christian service, but we are not working in accordance with the Word. And someday we will stand ashamed before God because of the wasted years that we have spent following our own ideas instead of being guided by His instruction. But if we are to be thus guided we must know the Word and be able to use it aright: A workman that needeth not to be ashamed, rightly dividing the word of truth. Other translators have suggested different renderings for rightly dividing the word of truth. J. N. Darbys version reads, Cutting in a straight line the word of truth. That, I think, is very suggestive. You see, the Bible does not deal with one great subject only, neither does it speak to just one class of people. So as we study the Word, it is always important to ask, as we read, For whom was this written? What did God have in mind in giving it? Is it for me? Is it about me, or does it have to do with some other group of His people?

In 1 Corinthians we find three definite groups brought before us to whom God has spoken in His Word: the Jews, the Gentiles, and the church of God (1Co 10:32). To rightly divide the word of truth we need to consider what parts of the Word are written particularly to Gods earthly people, the Jews-what parts have to do with the Gentile nations as such, and what parts are particularly intended for the guidance and direction of the church. There are these three classes of people in the world today

There was a time when there were only two. Before Pentecost there were two classes-Jews and Gentiles. Since Pentecost, since the Holy Spirit descended, we have three groups in the world. The third group is known as the church of God. And this blessed Book has a great deal in it that is addressed particularly to the church of God. Now all Scripture is for me, but all Scripture is not about me The Old Testament Scripture is for me just as truly as the New Testament, but I will look in vain for guidance as to my path through this world, for instance, in the book of Leviticus or in the book of Chronicles and some other Old Testament books. Yet all are part of Gods Word, and are profitable, For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope (Rom 15:4). But we have to learn to rightly divide the Word and see to whom God was speaking and why. Then we will be able to see what is for our instruction as we seek to do what He commands.

These distinctions are not the only ones to be considered when we attempt to rightly divide the Word of truth. There are many other lines of truth. For instance, there is that which has to do with our salvation, which is by the grace of God and to which no works of ours can be added. But it would be a great mistake if we neglected a kindred line of truth which has to do with our responsibility as children of God in this world. On the other hand, we have Scripture passages that deal with our justification, which depends entirely upon the finished work of the Lord Jesus. I cannot be saved by works of righteousness which I have done. Yet there are other Scripture passages that lay tremendous stress upon good works which should follow faith in Christ, and they show me that only as we engage in good works can we expect reward at the judgment seat of Christ.

Before He went away Jesus said He was going to send the Comforter, the Holy Spirit, who would operate in a different way from which He had ever done before. The Savior said, He dwelleth with you, and shall be in you (Joh 14:17). The Holy Spirit was with the people of God before the flood. We read, Enoch walked with God: and he was not; for God took him (Gen 5:24). Noah was a preacher of righteousness for 120 years while he was building the ark. The Spirit of Christ was preaching in him, as Peter tells us in 1Pe 3:20. And God said, My Spirit shall not always strive with man (Gen 6:3). It was the Spirit after the flood that guided the patriarchs and directed them. It was the Spirit of the Lord in a pillar of cloud by day and a pillar of fire by night that led Israel through the wilderness. It was He who spoke in the prophets. And when Jesus was here on earth we read that the Spirit was given to Him without measure.

Thus He was with the apostles. They had wonderful privileges such as no other children of God ever had-the presence of the Spirit was with them in the Person of the Christ of God Himself, for God giveth not the Spirit by measure unto him (Joh 3:34). Jesus said, He dwelleth with you, and then looking forward to the new dispensation, He added, and [He] shall be in you (Joh 14:17). This is the great truth in our present age. If you are born of God, if you are a Christian, then the Holy Spirit dwells in you. What a wonderful thing it is to know that the Spirit of God is moving about through this world in you and in me. This divine Person is dwelling in us! Know ye not, says the Apostle, that ye are the temple of God, and that the Spirit of God dwelleth in you? (1Co 3:16).

Oh, how careful we ought to be then as to our behavior when we realize that the Spirit of God, this heavenly Guest, dwells in our very bodies-those of us who have trusted the Lord Jesus as our Savior. We need to cut in straight lines the Word of truth regarding the Person and work of the Holy Spirit.

We also need to learn how to distinguish between salvation by grace and reward for service. We cannot lose our salvation, but we are ever in grave danger of losing the reward that the Lord will give to all those who are faithful to Him.

There are many other lines of truth that we ought to understand clearly in order to be workmen that need not to be ashamed, cutting in straight lines the Word of truth.

But shun profane and vain babblings: for they will increase unto more ungodliness. This word babblings means baby talk. Men may have great learning who are just given to babblings in spiritual matters. Take the great philosophers. What is a philosopher? A man who is trying to find out the mystery of the universe. And here is a Book that will tell him all about it, but he turns his back on that which God has revealed and tries to find things out for himself. Professing themselves to be wise, they became fools (Rom 1:22). The mature Christian is instructed out of the Word of God. He is not misled by these babblings. People say sometimes, I dont think it makes any difference what a man believes if he is only sincere. But you know down in your heart that this is not true.

You might drink poison, sincerely believing that it is pure water, but it would kill just the same as if you knew its nature and took it with intent to commit suicide. No, you do not believe it makes no difference what one believes so long as he is sincere. You know in your own heart that one can be sincerely wrong and bring disaster upon himself and others. What we need to be sure of is that God has spoken in His Word. It is only the Word that will keep us right. When we turn from the Word to human theories, which are just profane and vain babblings, they will increase unto more ungodliness. Experience proves that no mans life will be in the right who refuses the truth of the Word.

We must know the truth of God in order to walk in the truth. The Apostle here instances two men who failed in this-two men who went off into error and misled others. He says, And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

And their word will eat as doth a canker-like a cancerous growth in the body, it will get worse. Here are two men who had evidently been fellow laborers to some extent with the apostle Paul. At any rate, they had been recognized as Christian preachers and teachers, but they drifted from the truth. They turned away from Gods revealed Word and took up with vain speculation, saying, The resurrection is past already. And with this false teaching they overthrew the faith of some. It might seem a small thing as to whether the resurrection has passed or not, but it is a tremendous thing. If they were right, then our hope in Christ would go for nothing.

God grant that you and I who profess subjection to Christ may give increased attention to this Book so that our Bibles may not be neglected but read faithfully in dependence upon the Sprit of God, as He opens up the truth to us that we may walk in the power of it.

Fuente: Commentaries on the New Testament and Prophets

put: 2Ti 1:6, 2Pe 1:13

charging: 2Ti 4:1, Eph 4:17, 1Th 4:1, 2Th 3:6, 1Ti 5:21, 1Ti 6:13

that: 2Ti 2:16, 2Ti 2:23, Rom 14:1, 1Ti 1:4, 1Ti 1:6, 1Ti 6:4, 1Ti 6:5, Tit 3:9-11

to no: 1Sa 12:21, Jer 2:8, Jer 2:11, Jer 7:8, Jer 16:19, Jer 23:32, Hab 2:18, Mat 16:26, 1Ti 4:8, Heb 13:9

the subverting: Jer 23:36, Act 13:10, Act 15:24, Gal 1:7, Tit 3:11

Reciprocal: Num 16:16 – before Ezr 1:11 – five thousand Mar 8:15 – he charged Rom 15:15 – as 1Co 14:6 – what shall I 1Ti 1:20 – Alexander 1Ti 4:6 – thou put 2Ti 2:18 – overthrow

Fuente: The Treasury of Scripture Knowledge

Verse 14. Timothy was left in Ephesus to guard the truth against false teachers (1Ti 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 KATASTROPHE 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.

Fuente: Combined Bible Commentary

2Ti 2:14. Put them in remembrance. No persons have been mentioned, but St. Paul clearly has in his mind the teachers who tend to strivings about words. A various reading of some authority gives, Put them in remembrance, charging them before the Lord; strive not about words, but the text is preferable.

But to the subverting. The English but, which has nothing answering to it in the Greek, introduces a touch of sarcasm. St. Paul says simply useful for nothing, working for the ruin of them that hear.

Fuente: A Popular Commentary on the New Testament

Division 3. (2Ti 2:14-26.)

The manifestation of evil in an organized form.

The apostle goes on now to consider more fully the actual condition of things. Evil is already manifesting itself, not merely in individuals, however numerous even these may be. It is beginning, at least, to show a more organized form. The apostle, no doubt as seeing with Him who can see the end from the beginning, speaks of it as what was implied in things that were already at work; but, manifestly, a system of things was already coming in such as in a little while was to obtain everywhere. The foundation, indeed, remained, with the seal of the Lord upon it, -the security for the soul, as one realizes it: on the one hand “the Lord knoweth them that are His,” and on the other hand (if times were at hand in which it would be no longer possible for us to do so, yet the simple, safe principle abides, -that which is to govern our conduct at all times) he that nameth the name of the Lord is to depart from iniquity.” Doubtless the house of God remains; for the Spirit has come to abide in the Church here, and that which constitutes the Church therefore as the house of God, abides; but as to the form of it, the great house is not the form of the house of God. The apostle, in fact, does not seem as if he would name the two together. We see, as it were, in what he says, but a foundation which abides, and a certain great house built up, as to which the Lord Himself will pronounce in due time the character.

1. The apostle introduces all this still in the way of exhortation. The things of which he speaks are not things merely to be known and lamented over. They are to produce Christian exercise and Christian action. Good it is to have mourners in secret, and the spirit of mourners is certainly that which belongs to us; a mere harsh judgment (or a cold one) can never satisfy the heart of Him who enters profoundly into the condition of things amongst His people, and to whom the whole scene is absolutely naked and open. If He judges, He judges as the Priest or Intercessor. If He walks among the candlesticks, it is because He is still earnest for the light which at such cost to Himself He has kindled amongst men; but the mere wail of lamentation does not suit Him either. It is our part to show the reality of our sorrow by our separation from the evil, and the activity of love must take its form from the condition of things around. It must not make light of the evil. Of these things, then, Timothy was to put them in remembrance, charging them before the Lord that they should not dispute about words to no profit, and thus to the subversion of the hearers. Notice how earnestly we have to seek the profit of words. Mere idle questions are not, in that sense, idle, but work positive mischief for the soul. We must abide in that which is true, not speculative, and for this we must abide in the “word of truth,” which alone can give it us positively with regard to anything. Deception is in the air. Satan is the prince of the power of it, and woe to us if we trust our own judgment and do even that which is right in our own eyes merely.

Timothy was therefore to strive diligently to show himself approved of God, a workman not needing to be ashamed, as rightly dividing the word of truth.” How important is this right division, of which the apostle speaks here! Scripture itself is true all through, from cover to cover, and yet how much we may blunder, and what disastrous work we may do, by giving that which is for the sinner to the saint, or that which is for the saint to the sinner; by bringing Judaism into Christianity, or even by carrying back our Christianity into Judaism. We have to learn, not merely the existence of certain truths, but the right use of them; and the abuse, in fact, is not consistent with the holding of the truth itself. Yet how little has this been observed by Christians! If a man writes a book, people will realize that there is some reason, at least, for the division that he makes in the chapters of it. If a treatise is written, they will realize it to be a first need to know what it is written about. They would not be content to say of a book of science that it was all science, without knowing to what division of science it belonged. Yet with the word of God, so various and immense as it is in scope, and dealing with the whole field of spiritual knowledge, how little importance attaches in men’s eyes, to the meaning of the different books, for instance, into which Scripture has been divided, and still less to the intelligence as to the true divisions of these books themselves. Theories which are even yet current, for instance, as to the gospels are a perfect illustration of what is meant. Are they the work of independent writers? Who wrote first? How far was one the copyist of the other? Such things are deemed important;but the result is commonly only to produce in the soul the sense that Scripture is in this way a mere kind of patchwork, writers doing the best they can, and others following them to supply what they have missed, if not almost to make straight what they have left crooked. How the word of God has suffered in such hands! The very glories of Christ which are here distinguished as far as may be for us, in order that we may rightly apprehend them, are all obscured by what in the common cant of the day is spoken of as the human element in Scripture, but which, forgetting how Christ has married the divine and the human, is always brought in to lead astray the soul from the divine side of things. How earnestly we need to insist upon what the apostle says here, that we rightly divide the word of truth! We shall not do it except, to begin with, we realize that it is the word of truth -all truth, and nothing else. If we treat the apostles as accused persons, we shall find that they are but silent before their self-constituted judges. If, in the appreciation which all ought to have of the character of that which they have at any rate produced, we own their sufficiency for the work entrusted to them, we shall find that they speak and speak; and the more earnestly in this spirit we inquire into everything that they put before us, the more we search and ask of them every question that is possible to be made, the more the infinite glory of that which is but the glory of the Word made flesh will break upon us.

2. The apostle insists once more upon the cumulative character of error, “vain babblings,” not doomed to destruction by their vanity, but only increasing to continually greater impiety -falling into it, as the apostle phrases it; for the whole condition here is one of lapse, of declension going on and on, with no power of recovery save in the truth that is being ignored and departed from. Such words spread as a gangrene, as he illustrates by the acts of Hymenaeus and Philetus, men who had already gone astray, saying that the resurrection was a thing which had taken place and not a thing to come -a spiritual resurrection therefore, and which might as such assume the appearance of spirituality in those who proclaimed such a doctrine, while it was in reality the overthrow of everything. The faith of some was, in fact, being overthrown by it. How important it is to realize the subtle link, in this way, of one error with another, and that, one error being entertained, to be consistent with it, we shall have to embrace one after another, except the mercy of God prevent. It is a down grade, an inclined plane, and the effect of natural gravitation will surely be seen in it.

3. He turns now, first of all, to point out that there was, after all, a foundation of God which stood. Blessed be God, Christ Himself is, as we know, the Foundation of faith, -the Foundation of His Church, -and this must stand. This is our security, as already said, that God is acting for the name of His Son, and no rising up of men against it, whatever their profession, can possibly set this aside. Every step, with God, is taken unrepentingly; the end is in view, and that end will be as surely reached as it is an end; but if we look practically at how God is working in this way, and seek to discover His work, we find that the foundation of God, which abides, has this seal upon it, already manifests itself in this way: if, on the one hand, with the continually increasing iniquity, our eyes become less able to discern amid the confusion those who are of God and those who are not, nevertheless, the undimmed eyes of Him who is Master over the whole scene are everywhere, with no possibility of anything being hid from them. “The Lord knoweth them that are His.” This is on His side. It is not a principle operative with us except for our comfort. Comfort is that which we need to begin with, if we are to look at all at that which otherwise would be complete disheartenment. We must find it, then, in this assurance, not merely that the Lord surely knows, but that, after all, there are those also whom He knows; and this knowing is no less than an acquaintance of heart with heart, a relation between the Lord and those that are His; which, indeed, on their side, may not be realized with the consciousness that they should have of it, yet, after all, a true one, and to be owned of Him in due time and place. Now He may not be able to own even those that are His own, on account of that in them which violates the conditions which we have already been realizing -conditions which His own nature imposes upon that which is communion with Himself. Still, if they are His, He knows them. It is for our comfort to know that He knows them. It is not intended to be for comfort to those who are in this mixed condition, nor should they, nor can they, be content with it. The conditions of communion, the conditions under which the Lord can openly manifest Himself in connection with those that are His, are the other side of the seal here: Let every one that nameth the name of the Lord withdraw from iniquity.” It is not the name of

Christ simply, but the name of the Lord -the One who has authority over us, the One to whom we bow. He who names that Name, and so far identifies himself with the One he owns as such, must withdraw from iniquity. It may cost, no doubt. We must not shrink because of the cost of it. It will cost us much more to go on with the evil, and thus lose the witness and power of communion with Him, -lose how much of the good for the present time at least of that relationship which may actually exist, -lose how much for eternity, who can tell? But we are not fit to contemplate aright the scene before us, except we realize that which alone enables us to know the Lord’s work: for the actual house that exists is now a great house. There are not only vessels of gold and of silver, but also of wood and of earth. There are some to honor; there are some, alas, to dishonor. Vessels they are all, as professedly at least in the Lord’s hand for His service. In some sense He may serve Himself with them too, and yet, as far they are concerned, not in any way which will bring them to honor, but to dishonor.

Here, then, at once comes the application of the rule that we must separate ourselves from iniquity. One must have purified himself from these, the “vessels to dishonor,” in order to be one’s self “a vessel to honor.” Thus there are three classes, as it would seem, constituted: the first, the vessel to dishonor, evidently that; secondly, the vessels to honor, purified from their association with these; a third must exist, unless all unpurged vessels are reckoned as absolutely “vessels to dishonor,” which one could scarcely say. They belong to a middle, undetermined class, of which one must, in measure, stand in doubt, as not characterized absolutely one way or the other. How large a class, in fact, in days such as the present, these must be; for the Lord’s rule to be followed out costs much. “He that separateth himself from evil maketh himself a prey;” and then, there are really questions which come up in the mind, and which increase the hesitation of those who hesitate. What consequences will be entailed by this necessity of absolute separation from “vessels to dishonor”? They are in the house, professedly the house of God, and we cannot separate from the house. The plea of mercy, of patience, of not judging others -how many arguments are, in fact, here to prevent the drawing of a straight line! But consequences are never to be a rule for us. We must know just of what they are consequences, first; we must know whether they are simply present or final consequences. If our actions are to be determined by these last, they must be determined, for the most part, by a future to us inaccessible; and a common regard to prudence, as men would say, will, Gamaliel-like, operate to arrest all action; but in fact God takes the responsibility of all the consequences of following out His rule. Consequences are His, not ours, and there are no consequences to threaten us like those of not being according to His mind. They may threaten to shut us up into a narrow path, to hinder usefulness, and what not. This is all provided for by the apostle’s assurance that one who purifies himself from the “vessels to dishonor” is just one “sanctified and meet for the Master’s use, and prepared to every good work.” And yet here, too, faith must be exercised; the very consequences which men threaten with may seem, in fact, to follow. We know Him who had to say: “I have labored in vain; I have spent my strength for nought and in vain,” but who could say also: “Yet surely my judgment is with the Lord and my work with my God.” It is of such an One that we are followers, and, as the apostle has already reminded us, we are not to expect to have a path that is different from His. For a just estimate of our work we may have to wait for the day of account, or perhaps, even here, for a day of resurrection; but divine principles honestly worked out can have but one issue; the Lord’s word guarantees against any possible failure.

This, then, is the character of things which the apostle speaks of as already coming in. The true Church of God was already beginning to be what men call “invisible.” Satan was assailing it with the oversowing of God’s field, with that which was imitation, or even worse. We see that God does not permit His people to say, “We are delivered to these things; there is no escape from them.” The magnitude of the evil is certainly no good argument for toleration of it. Here, then, are principles which the apostle commends to us, through Timothy, as needed for the present time. There is no need to doubt, in fact no possibility of doubting, that the “great house” exists; and God calls every one to his duty with regard to it, not to give way to mere lamentation or judgment of the evil, save as judgment involves imperatively our own action with regard to that which we judge. The vessel to honor is only he who is purified from the “vessels to dishonor.” That must mean something. Let us each take care for himself that he knows what it means.

4. But there cannot be merely for us a path of separation. If there is that which is to be shunned, there is also that with which we are to go. We cannot withdraw ourselves from the conflict altogether. We cannot disclaim our kinship with those who, animated by the same principles, are seeking to walk in the path in which we are walking. The walking in the same path will of necessity bring those who do so together, and that is how the apostle speaks here: “Flee also youthful lusts: but follow righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart.” There is no difficulty really in finding these. If we follow these principles, we cannot fail to find them. The practical test is the real one, and in the order of the words here; for, as we may be sure, they are important in a matter like this. Thus righteousness stands necessarily at the beginning. If there is not righteousness in our practical walk, no matter what else there may be claim to, it is not a walk with God. The separation from iniquity means of necessity the following righteousness. After this we can speak of faith, but not before it.

But then righteousness is not a sufficient principle, however a necessary one. It is absolutely necessary to refuse unrighteousness, but it is not enough simply to follow righteousness. A mere rule of right and wrong is not a rule for a Christian; that is, what is right cannot be determined in this way. “Faith” marks the need of having the distinct path which the Lord has for each of His own, and which we must take up, therefore, as from Him. God has His mind with regard to each one of us, which a mere following of what in itself might be right would ignore. A path of faith is one in which I am distinctly before God for myself. I cannot have faith for another, nor another for me; and yet it is surely as true that if two persons walk, each one with this personal reference to God’s will in everything, they will necessarily be brought together. Their path will be the same path characteristically.

Love follows righteousness and faith. It is only when these are observed that the heart is free to manifest itself. Love must be guarded by these, or it becomes a mere human affection, or mere laxity. There is nothing, perhaps, that needs so much guarding, as we see in the apostle John’s first epistle, as this matter of love. It is pleaded on opposite sides for things most opposite. “By this we know,” says the apostle, “that we love the children of God when we love God.” But can we be trusted to know just what love to God is? Why, “this is the love of God, that we keep His commandments.” There is no love apart from obedience, and therefore love, of necessity, makes us walk in faith and in righteousness. The issue here is peace, which must be upon terms which consist with the honor of the Lord; and we know that He who is the Prince of Peace, over whom, when He came into the world, the angels had their chorus of “Peace on earth,” yet had to say, “I came not to send peace, but a sword.” Peace was in His heart, but peace with evil was for Him impossible.

Thus, then, those that call upon the Lord out of a pure heart are clearly marked out. We can only discern the heart in the practical life; and here are those who, naming the name of the Lord, withdraw from iniquity. We have here, therefore, the company of those who can walk with one another, necessarily a company more and more separate from the great mass of profession round about them, and it may be comparatively a smaller and smaller company as the days darken and evil increases, the love of many waxing cold. But there is need of further guiding as to things which may have often a special reference to those who have learned that they have to prove all things if they would “hold fast that which is good.” This, too, might degenerate into needless and idle questions, things debated about, which gender unnecessary strife; and in this sense “the servant of the Lord must not strive, but be gentle towards all, apt to teach, forbearing, in meekness setting right those that oppose themselves.” It is very plain that there may be the advocacy of that which is in itself right and true, nay, most important, and yet in a far different spirit from this. The testing of things must be really in order to “take forth the precious from the vile,” and therefore the occupation must be with that which is precious, and the owning of that which is so, even when it is found in connection with what is far otherwise. How blessed to know that as this is the Lord’s rule for His people, we may be perfectly sure it is that of His own action towards all. In fact, it is as taking forth the precious from the vile that we shall “be as His mouth.” We shall be able to speak for Him, in His name, who could speak of a Lot in Sodom as a “righteous man,” who, “seeing and hearing, vexed. his righteous soul from day to day with their unlawful deeds;” and yet Lot certainly was not one who separated himself, according to the divine thought, from the iniquity that he judged. Why was he there, to vex his soul with it? How many there are who vex themselves with things, (and congratulate themselves upon this,) -things that they should simply turn their back upon and leave, but which they will not! Yet God owns all that He can own. If He did not, how sad a thing it would be for any of us, when we realize the apostle’s own words, that even one’s unconsciousness of anything wrong is not that which justifies us, “but He that judgeth is the Lord.” With hearts so capable of deception as our own hearts are, how well to realize that there is One who is “greater than our heart, and knoweth all things,” but One who will, therefore, not confound even the least bit of good that He can find with the evil which may seem almost to envelop it. The mere chafing of the soul by evil does not give power over it. The one who is really with God will always, as the apostle shows us here, be looking for the work of God amongst those from whom he may have to be entirely separate. Yet God may some time give them repentance to the acknowledgment of the truth, and we must be careful that by our own conduct we put no hindrance in the way of their recovery. Be it that they are in the snare of the devil, yet they may awake up out of it, even those at present taken captive by him for his will.

Fuente: Grant’s Numerical Bible Notes and Commentary

Observe here, 1. The excellent advice which St. Paul gives to Timothy, to all the ministers of the church, and to all the Christian churches far and near, that they spend not their time in disputes, that they contend not about words, which have no tendency to make men either wiser or better, but serve only to violate the laws of charity, and cause men to wrangle eternally, and persecute one another with hard names and characters of reproach.

Here note, 1. What those things are which ought not to be matters of contention among Christians; namely,

1. Such things in which we differ from each other, rather in words, than in sense; ofttimes opponents mean the same things, but differ only in the way and manner of expression.

2. Such things as tend to little or no profit, either as to edification in faith, in love, or in practical godliness.

Observe also, The apostle’s argument, why we should not contend about these things; because they tend to beget strife and contention among Christians, by dividing them into factions and parties, and also tend to the subversion of the hearers, causing them to doubt of the truth of the faith, about which the contending parties cannot agree; “Charge them therefore, that they strive not about words to no profit, but to the subverting of the hearers.”

Observe next, The solemn charge given to Timothy, as to the matter, manner, and method of his preaching; that the matter of it be the word of truth, the pure word of God, that it be divided rightly, to every one his portion, to every hearer his due, methodizing and distributing truth, as God would have it; terror to whom terror is due, comfort to whom comfort belongs.

The original word rendered rightly to divide, some think a sacrifical word, alluding to the right dividing of the sacrifice; which was laid upon the altar, separating the precious from the vile, and severing the parts which were not to be offered from them that were, and cutting out the sacrifice in such a manner as all had their share in them. As if St. Paul had said, “Study not for the applause of men, but for the approbation of God, as becometh a good workman, who needeth not to be ashamed of his work, whoever looks upon it; but let thy preaching and living be strait and conformable to the gospel, and thus study to shew thyself approved of God”

Hence learn, That although curious and unprofitable trifling with words in a pulpit be vain and sinful, yet it is the part of a skillful teacher, to order, methodize, and distribute truth in its proper place, and give every hearer his part and portion.

Fuente: Expository Notes with Practical Observations on the New Testament

Urgent Matters In the Midst of Doctrinal Error

Paul charged his son in the gospel with reminding those who would listen to him of the truths listed in the previous verses. Any charge placed before one with the reminder that the Lord is witnessing the proceedings should cause one to take the matter seriously. Useless arguments over things not revealed in scripture cannot be resolved to anyone’s satisfaction and most often result in causing many of the listeners to have weakened by faith. In place of that, the faithful proclaimer of the word should “study,” or give his all, to present himself in God’s presence in an acceptable condition. This is done by being the best worker in God’s service that one can be. The word translated “rightly dividing” literally means to cut a straight path. If one would have God’s approval, he should cut a straight path through the gospel, or word of truth ( 2Ti 2:14-15 ; Jas 1:12 ).

The wise student of God’s word will walk all the way around senseless arguments about words. Such only encourage those involved to be less like God. Much like a gangrene that eats at the flesh and infects the bone, false doctrine and arguments about things that cannot be resolved poison the spiritual man. The church had already disciplined one such false teacher, Hymeneous ( 1Ti 1:20 ), yet he continued to dispense false doctrine. A part of his error, along with another man named Philetus, was the teaching that the resurrection was already past. Their doctrine had caused some to stray way from the truth ( 2Ti 2:16-18 ).

Despite the fact that some false teachers have ruined their own faith and taken others with them, God’s foundation holds firm. Men used to put an inscription on the foundation stone of a new building. Paul uses that imagery to describe the foundation of our hope. First, we can be sure in the knowledge that God can readily identify his faithful people (compare Num 16:5 ). Second, those who have put on God’s Son in baptism and wear his name should abandon all sinful ways ( 2Ti 2:19 ; compare Num 16:26 ; Isa 52:11 ).

Fuente: Gary Hampton Commentary on Selected Books

2Ti 2:14-26. Charge to Timothy concerning Present Error.

The false teaching considered in this epistle is partly present and partly future. Pauls first charge relates to the former type. For its general character cf. 1Ti 1:3-11*. Such particular doctrines as that of 2Ti 2:18 were possibly confined to individual teachers. The charge expounds:

(a) 2Ti 2:14-18. Timothys Immediate Duty.Mere debates are diverting and evil. Timothy must so handle the situation as to win Gods approval. This involves (a) framing his own positive teaching after the right pattern, and (b) definite hostility to the errorists discussions (cf. 1Ti 6:20). This is essential because the errorists will become increasingly dangerous, as Hymenus (now probably excommunicated, 1Ti 1:20) and Philetus prove, with their theory (perverting the truth of Rom 6:3 ff.) that the only resurrection is the spiritual rising experienced in baptism.

2Ti 2:15. handling, etc.: the image is that of a man cutting his doctrine to the pattern of the gospel.

2Ti 2:17. Hymenus and Philetus: otherwise unknown.

2Ti 2:18. See above. Another early theory was that men rise again only in their children.

(b) 2Ti 2:19-21. The Right Spirit for Timothys Task. Nevertheless the situation does not call for panic. Timothys spirit must be one of quiet confidence in God, since the Church rests on a firm foundation laid by God Himself and sealed (cf. Rev 21:14) by His knowledge (Num 16:5) and moral requirements. The most firmly-founded building, however, contains both worthy and unworthy vessels. The latter (i.e. the errorists) Timothy must remove from the Church, if he himself would remain fit for Gods employment.

(c) 2Ti 2:22-26. The Influence of Personal Example.Meanwhile much depends on Timothys own behaviour (cf. 1Ti 4:12). (a) His personal example must be irreproachable (2Ti 2:22; youthful lusts, 1Ti 4:11-16*); (b) he must avoid controversy with the errorists, a Christian teachers aim being not strife but gentle persuasion, based on instruction. Through these means opponents, captured by Satan, may return from his snare to a sober mind, to do the will of God (EV renders 2Ti 2:26 unnaturally).

Fuente: Peake’s Commentary on the Bible

Week 6

2Ti 2:14-19

A FAITHFUL SERVANT IS APPROVED

14 Of these things put [them] in remembrance, charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers. 15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 16 But shun profane [and] vain babblings: for they will increase unto more ungodliness. 17 And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; 18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. 19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

“Of these things put [them] in remembrance, charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers.”

Such a warning! Strive not about words – this isn’t the total phrase – to no profit is the key – not that words aren’t important.

Why? So the listener isn’t subverted – or overthrown is another word that is also used. It is the term katastrope the word from which we gain catastrophe.

Don’t make an issue over minor words to the detriment of others – could be in church, in class, in fellowship, or at the dinner table.

Just where is the division between words to dispute and not dispute?

The term strive is “to wrangle about empty and trifling matters” – argue about what color of socks women ought to wear under their long skirts – socks that are never seen.

Should we discuss the virgin birth? Of course, but even then, not to the destruction of others – a discussion of this type most likely would be over fairly quickly and clearly. Should we discuss the number of angels that can stand on the head of a pin? Not for very long – they are spirit beings so they all can stand on the head of a pin – one at a time or all at once. This is not a great question that needs a lot of debate.

I would assume doing anything to the destruction or detriment of others would be non-productive or at least should be.

Might I suggest that we all use some amount of wisdom? We all know when things are getting heated, we all know when someone is getting upset, we all know when we are being offensive, we all know when we are hurting anothers feelings, so why do we continue on to the detriment of someone else?

There is an area where we need to stop things. When we see something going on in our class that is getting out of hand it is easy to let it slide but it should be stopped allowing it to slide will mean it will be back being a bigger problem next time.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2:14 Of these things put [them] in remembrance, {d} charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers.

(d) Call God to witness, or as a Judge: as Moses, Joshua, Samuel, and Paul himself did, in Acts 13.

Fuente: Geneva Bible Notes

B. Charge to remain faithful 2:14-26

Paul turned from his emphasis on the importance of enduring hardship in the preceding verses (2Ti 2:1-13) to continue to emphasize Timothy’s need to remain faithful to the Lord. He did this to motivate him further to persevere.

"In this section, there is a shift in the didactic strategy from an emphasis on models to instruction with maxims and specific commands." [Note: Towner, The Letters . . ., p. 516.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Faithfulness in public ministry 2:14-18

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

This verse is transitional. Timothy was to keep reminding his "faithful men" of the things Paul had just brought back to his own recollection (i.e., 2Ti 2:3-13, but especially 2Ti 2:11-13). Furthermore, he should warn them against emphasizing hair-splitting controversies in their ministries since these do more harm than good (cf. 1Ti 1:4; 1Ti 4:7; 1Ti 6:4-5).

"In the end disputing about words seeks not the victory of truth but the victory of the speaker." [Note: R. W. Ward, Commentary on 1 & 2 Timothy & Titus, p. 171.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)