Exegetical and Hermeneutical Commentary of 2 Timothy 2:22

Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

22. Flee also youthful lusts ] Here, as in 2Ti 2:16, and again below 2Ti 2:23, the article has a certain emphasis, bringing forward again and again the different parts of the old theme ‘the false teachers, their errors of doctrine, their viciousness of life.’ ‘Be a different man yourself, flee the lusts of the younger men.’ On Timothy’s age see note 1Ti 4:12.

but follow ] Rather and, not because the conjunction does not express an opposite to the preceding clause; but because the verbs are placed so as to have the main emphasis together, and ‘ but ’ here would draw us away from this. We may render: ‘Beware their bad life those lusts of life’s prime flee from them, and follow after righteousness.’

follow ] Add after, in order to give the proper force of active pursuit. The whole passage is a reminiscence of 1Ti 6:11, where see note on the virtues named. ‘Peace’ seems added here to the three selected because the immediate context is different. Here the strife arising from the false teachers’ words and ways is already in St Paul’s mind, and suggests the turn given to what follows. The comma after ‘peace’ of R.V. has been inserted rightly; its omission (as in A.V. of a.d. 1611, though many printed copies have inserted it,) unites ‘peace’ entirely with what follows, and denotes, as Ellicott puts it, ‘not merely “peace” in the ordinary sense but “concordiam illam spiritualem” (Calvin) which unites together all who call upon (1Co 1:2) and love their Lord’; but it makes an unbalanced and ugly sentence; and loses the very significance of the clause as following on 2Ti 2:21. It is the whole, life of the man of God, in his pursuit of each virtue, which is to be lived apart from sinners and in the communion of saints. See also notes on 1Ti 1:5; Tit 1:15.

Fuente: The Cambridge Bible for Schools and Colleges

Flee also youthful lusts – Such passions as youth are subject to. On the word flee, and the pertinency of its use in such a connection, see the notes at 1Co 6:18. Paul felt that Timothy, then a young man, was subject to the same passions as other young men; and hence, his repeated cautions to him to avoid all those things, arising from his youth, which might be the occasion of scandal; compare the notes at 1Ti 4:12; 1Ti 5:2. It is to be remembered that this Epistle is applicable to other ministers, as well as to Timothy; and, to a young man in the ministry, no counsel could be more appropriate than to flee from youthful lusts; not to indulge for a moment in those corrupt passions to which youth are subject, but to cultivate the pure and sober virtues which become the ministerial office.

But follow righteousness, … – compare the notes at Heb 12:14. The general meaning here is, that he was to practice all that is good and virtuous. He was to practice righteousness, or justice and equity, in all his dealings with men; faith, or fidelity in his duties; charity, or love to all men (see the notes at 1 Cor. 13); peace, or harmony and concord with all others. What virtues could be more appropriate for a minister of the gospel?

With them that call on the Lord out of a pure heart – That is, with all Christians, who are often characterized as those who call on the Lord; 1Co 1:2; compare Act 9:11. In all his social contact with them, Timothy was to manifest the virtues above recommended. But not with them alone. It would be incumbent on him to exhibit the same virtues in his intercourse with all.

Fuente: Albert Barnes’ Notes on the Bible

2Ti 2:22

Flee youthful lusts: but follow righteousness, faith, charity, peace.

Flee the passions of youth

Timothy was no longer a young man, but he was still in the strength of his manhood, when he might easily suffer from desires and passions which are comparatively venial in a youth. The juvenilia desideria, the immoderate hilarity, the irregular longings of the flesh and mind, the rashness of judgment, the self-indulgence, the love of admiration, which are weakness and failure of youth, not its beauty nor its charm. (H. R. Reynolds, D. D.)

The Christian young man

To the word lust a specific meaning is now popularly attached, which we do not find in the original; the term there used being much more extensive, and, with the addition of the epithet, youthful, much more expressive. It signifies the inclination of the mind; and thus it includes what is evil in the spark as well as in the flame, in the blossom as well as in the fruit, in the deep, though still fountain, as well as in the rolling, turbid, and impetuous stream. And with good reason; for however small and obscure the beginning, the end may be most momentous, most irreparable. Hear it plainly stated: Lust, when it hath conceived, bringeth forth sin; and sin, when it is finished, bringeth forth death. Watch over inclination, lest it become desire; watch over desire, lest it become appetite; watch over appetite, lest it become passion; watch over passion, lest it become, in the evil and extreme sense, lust. And this applies equally to voluptuousness, ambition, covetousness, revenge, and all the characteristic vices of youth.

I. And this is to be done by avoiding, as far as it be possible, the companionship of the ungodly. On this subject, indeed, the wise man, teaching from experience, is earnest even beyond his wont; counselling with an emphatic iteration: Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away. It is against the first step that young men should be exhorted especially to guard; to beware of the first act, against which conscience enters and records its solemn protest.

II. While, however, you flee youthful lusts by avoiding companionship with the wicked, flee them also by cultivating companionship with the heart; and weigh well those associations, habits, and pursuits, which give a direction to the mind. Beware lest inclination assume the reins of action; beware lest interest or convenience usurp that supremacy over the purposes and the practices, which ought to be exercised only by conscience and by principle. Test all things by one standard; try all men by one rule; and let that be the Word of God. Whenever, therefore, in a judgment administered upon such principles, and directed to such an cud, the bent of the mind and the will are found to be in any particular instance opposed to the great purpose, for which all who bear, by their own consent, the name of Christian, must for that very reason profess to live, it is clear that the course of life must be altered, the stream of thought and desire must be turned, the current must be made to flow in an opposite direction. And if this only be done as soon as the necessity is discerned, it will be done effectually, and it will be done comparatively without an effort.

III. Not only, however, are we exhorted in the text to flee youthful lusts, but to cultivate those Christian graces and dispositions, which can never appear to greater advantage than when they are associated with the natural transparency ann ingenuousness of youth.

1. Follow, then, after righteousness. Give God what is His due; and you will never withhold from man what is his.

2. Follow not only after righteousness, but, as the apostle exhorts his son Timothy, after faith. Account, that as practical righteousness, the rendering of everything that is due to man, so faith is the expectation of all that is needful from God.

3. Next, you are exhorted to follow charity or love. Love is the essence of righteousness, for it is the fulfilling of the law; it is also the evidence of faith, for faith worketh by love.

4. Lastly, in the words of the apostle, follow after peace. This, indeed, is the subject of one of the most earnest petitions that ever fell from human lips: Now the God of peace Himself give you peace always by all means. Nor can the apostles of the Lord and Saviour better express the fervour of their love for the brethren than by the prayer that grace, mercy, and peace may be multiplied to them through Jesus Christ. Yes, peace is indeed an object worthy to be followed by man, a blessing worthy to be multiplied by God. Follow after peace, then, and ye will find it, in all its varieties of excellency and of loveliness. Peace of conscience; for your sins, however multiplied and aggravated, shall be made as though they had never been. Peace of mind; for great peace have they that love Thy law, and nothing shall offend them. Peace with man in life, for the work of righteousness is peace; and peace–the peace that passeth understanding–in death, for mark the perfect man, and behold the upright, for the end of that man is peace. Now we have looked upon four objects of moral excellency and social usefulness, which the young Christian is to follow–righteousness, faith, charity, peace. Let us contrast these with four youthful lusts, desires, inclinations, or tendencies, call them which you will, from which he is to flee. The love of self, as opposed to righteousness; the pride of philosophical unbelief–unbelief that calls itself philosophical–as opposed to faith; covetousness, or the desire of accumulation, as opposed to charity; and the turbulence of mirth, revelry, and excess, as opposed to peace. (T. Dale, M. A.)

Admonitions to the young

I. Consider what you ought to avoid–Flee youthful lusts. The objects of abhorrence are distinctly specified in this short but impressive caution. No palliating epithets are employed to divest them of their disgusting qualities. They are not pleaded for by being called, as too many in modern times represent them mere juvenile indiscretions,–youthful follies, which maturer age will correct; but they are marked by a term, which at once describes and condemns them. Lust, in the language of Scripture, has an extensive latitude of meaning; it is applied to evil desire in general–the desire of what is in itself unlawful and forbidden, or the intemperate desire of what is in itself lawful and allowed. This explanation accords with the assertion of the apostle John in his first Epistle, in which he gives an accurate classification of evil desires: All that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but of the world. The passions and appetites of our nature are powerful principles of action. Were they always subjected to the government of enlightened reason, they would become sources of innocent gratification; indulgence would leave no stain, and remembrance would awaken no remorse. But from their fatal predominance over the convictions of the understanding, and the remonstrances of conscience, what streams of sin and misery have inundated the world! To these, as their immediate sources, may be traced innumerable diseases which ruin the body, by causing its premature debility, and securing its inevitable destruction. But their direst evil is that they war against the soul, impair the mind, and pollute the heart. In order to render the impression more vivid, let us consider to what evil desires the young are peculiarly exposed; what are the unhallowed passions that require their utmost vigilance and opposition.

1. I would first exhort you, my young friends, to guard against the seductions of sensuality; against what are emphatically termed fleshy lusts. On no subject are the sacred writers more frequent, or more alarming in their denunciations than on this. Aware of the wide-spreading nature of the contagion, they continually remind us of its evil, and direct us to the means of counteracting and expelling it.

2. Beware of intemperance. By intemperance, I mean particularly the excessive indulgence of those appetites of our nature on which our existence depends. It is sometimes said that such indulgence, so basely irrational, places a man on a level with the brutes that perish. But it is insulting to brutes to make the comparison. The laws of animal instinct teach them moderation, and the dictates of universal conscience as well as the grace of God, should teach men, that denying ungodliness and worldly lusts, they should live soberly in this present evil world. Intemperance is the baneful source of most destructive evils; it is the powerful stimulus to the commission of crimes, which men would shudder to perpetrate in the cool moments of sobriety.

3. Amongst the evil principles which the apostle warns us to avoid, may be included also high-mindedness, for immediately after the exhortation in the text, he says, The servant of the Lord must not strive; but be gentle unto all, apt to teach, patient, in meekness instructing those that oppose themselves. And to enforce this impressive caution he predicts the approach of perilous times, when all the symptoms of unhallowed self-exaltation should be manifest in the prevailing characters of men. I have adopted a term of extensive application, because it includes the various modifications of pride, haughtiness, conceit, vanity, and ambition. It is worthy of your attentive regard that the admonition in the text is levelled at the very seat and principle of iniquity. The tyranny of the passions is enthroned on the heart; and it is from that interior dominion they must be expelled. The axe is therefore laid at the root of the tree, that all its branches and fruit may be destroyed. The apostle does not merely say, Flee evil habits, impure connections, and all the scenes of temptation, but he says what virtually includes all this, by denouncing their pernicious origin: Flee youthful lusts; let not the desire be indulged; the thought of foolishness is sin. As the venerable Elisha purified the waters of Jericho, by sprinkling salt on the fountain whence they flowed, so the apostle directs us to cleanse the springs o! action; persuaded that they will send forth wholesome streams when healed from the contamination of sin.

II. Our next general inquiry respects the opposite principles and tempers which ought to form the objects of your constant and unremitting pursuit what should you follow? He was persuaded that in order to abhor that which is evil, we must cleave to that which is good. Let us attend to his wise and salutary directions.

1. Follow righteousness. This term frequently occurs in the sacred writings, with various, though connected acceptations. In its most important reference it is applied to that perfect obedience even unto death, by which our exalted Lord magnified the law and made it honourable. The Scriptures which so clearly reveal this righteousness as the exclusive basis of acceptance with God, announce the method of obtaining its blessings. Not to him that worketh, but to him that believeth on Him that justifieth the ungodly, his faith is accounted for righteousness. This righteousness, the possession of which justifies a sinner in the sight of God, will infallibly secure as its invariable consequence, an inherent rectitude of principle–that personal righteousness, without which no man can see the Lord. In conformity with this statement, I would earnestly exhort you, my young friends, to cultivate all the fruits of righteousness. Aim at the entire agreement of your spirit and actions with the unerring rule of righteousness, laid down in the sacred Word. There you behold its nature clearly defined, and its wide extent unfolded. It is not a variable, shifting principle, adapted to the changes of custom, and the fluctuations of caprice. Its nature and obligations are not dependent on views of expediency, which may happen to agree with its dictates to-day, and suggest an opposite rule of conduct to-morrow. Righteousness is the conformity of the heart and life to the immutable laws of equity which God has established; an equity, unbending in its decisions, and unalterable in its claims.

2. If you follow righteousness, your character will be adorned by fidelity. This I conceive is what the apostle meant by faith; and the word has precisely this rendering, in the Epistle to Titus, in which servants are exhorted to show all good fidelity. Fidelity is an important part of righteousness; it is one of the essential expressions of it, and all pretensions to rectitude without it are but as tinkling cymbals and as sounding brass.

3. With righteousness and fidelity, the apostle connects charity and peace. The principles and duties of justice are intimately blended with those of benevolence. The latter derive all their value and stability from the former, and give them in return an ornament of grace–a crown of glory. Charity, or love, is of essential importance to Christian character. It is often referred to as a decisive test of real religion. It is well described by the apostle Paul as the bond of perfectness. It unites and combines all the other graces, fitly framing them together, giving them beauty, proportion, and effect. The apostle Paul has presented a full-length portraiture of Charity. Are you surprised that peace should spring from that charity which endureth all things? This is its rational and invariable result. The peace which flows from believing, and which consists in reconciliation with God through Jesus Christ, will be connected with a pacific temper and disposition. These are the objects of pursuit exhibited to your attention, in the exhortation of the text. You are commanded to follow them, wherever they may lead you; to aim at attaining them, whatever they may cost you; anti with unremitting diligence to persevere in the path which they have prescribed. With peculiar propriety has the apostle connected this wise direction with the preceding caution. Every disposition marked out as the object of pursuit, immediately tends to the subversion of those unhallowed desires which you are warned to avoid. You cannot indulge in one youthful lust but you violate the claims of righteousness, faith, charity, and peace. Let these holy principles exist, and you will be effectually armed against the enemies of your souls.

III. with whom should you associate? With them that call on the Lord with a pure heart. Religion does not extirpate the social affections of our nature; but it directs their exercise, and consecrates them supremely to the glory of God. The fellowship of a Christian Church is designed to bring them under the guidance of those laws which Christ has revealed in His Word, and to regulate all our voluntary associations. The influence of pernicious example is peculiarly felt in the circle of intimate friendship. There your opinions and practices receive their strongest confirmation; and your character and habits, if at first opposed to the prevailing complexion of those with whom you associate, will be almost imperceptibly changed. Consider the infinite importance of being now numbered with the saints, on the Lords side, that you may not be gathered with sinners at the day of final separation and unalterable decision! (Jos. Fletcher, M. A.)

Purity

Antony William Boehme, a German divine, once preached from Exo 20:14 : Thou shalt not commit adultery. A chevalier, who was one of his hearers, felt himself so much insulted that he challenged Boehme to fight a duel, because he thought his sermon designed entirely to offend him. Boehme accepted the challenge, and appeared in his robes; but instead of a pistol he had the Bible in his hand, and spoke to him in the following manner: I am sorry you were so much offended when I preached against that destructive vice; at the time I did not even think of you. Here I appear with the sword of the Spirit, and if your conscience condemns you, I beseech you, for your own salvation, to repent of your sins and lead a new life. If you will, then fire at me immediately, for I would willingly lose my life if that might be the means of saving your soul l The chevalier was so struck with this language that he embraced him and solicited his friendship. A bold man was this preacher, and reminds you of another bold man in English history, Hugh Latimer, Bishop of Worcester, who presented to Henry VIII. for a new years gift a New Testament, doubled down at the leaf where is written, Whoremongers and adulterers God will judge (Heb 13:4). Gods truth must be told, and not be kept back. The Seventh Commandment concerns our own and our neighbours chastity: Thou shalt not commit adultery. It forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul; and all those practices which cherish and excite those fleshly lusts, as looking in order to lust, which Christ tells us is forbidden in this commandment (Mat 5:28). The eyes, like Jacobs cattle, too firmly fixed on beautiful objects, make the affections bring forth spotted fruit, and it is as easy to quench the fire of Etna as the thought fixed by lust. Lusting is often the result of looking, as in David, who saw Bathsheba bathing, and in Josephs mistress, who set her eyes upon Joseph. Lust is quicksighted. How much better Job, who would not look, lest he should think upon a maid! He had learned to keep in his eyes from roving to wanton prospects. Samsons eyes were the first offenders that betrayed him to unlawful desire of carnal pleasure; therefore are his eyes first pulled out, and he led a blind captive to Gaza, where before he had with carnal appetite gazed on his Delilah. Among the things which in our baptismal vow we promised to renounce are the sinful lusts of the flesh. The text enforces that promise upon us. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age: covetousness and carking cares the crimes of old age. Flee fornication, etc. (1Co 6:18-19). He that commits this sin sinneth against his own body; and inasmuch as his body was created for Gods Holy Spirit to dwell in, it is a defilement of the temple of God. This sin of fornication is, therefore, the more hateful, because by committing it a man sins both against himself, against his fellow-creature, and against his God. By indulging in this sin he debases his noblest faculties; he defiles and destroys Gods handiwork; he makes vile that which God made holy. By the just judgment of God all these irregular and sinful connections are married to death. Neither prostitutes, whore mongers, nor unclean persons of any description can live out half their days. Parents! beware of the example of Eli! He was a good man himself, but his children were extremely wicked–he restrained them not. Parents! see that your children do not associate with corrupt companions–Evil communications corrupt good manners. Indulged children, like Dinah (Gen 34:1-31.), often become a grief and shame to their families. Her pretence was to see the daughters of the land, to see how they dressed, and how they danced, and what was fashionable amongst them; she went to see–she went to be seen too; she went to gain an acquaintance with those Canaanites, and to learn their way. See what came from Dinahs roving! The beginning of sin is as the letting forth of water–Give the water no passage, neither an unprotected daughter liberty to gad abroad (Ecclus). Carefully avoid all occasions of sin and approaches to it. Parents! let your household arrangements be such as never to endanger your childrens purity of character; never let the blush of shame be needlessly raised on their cheeks. Whatever sacrifice it may cost you in other ways, do not put them in jeopardy by crowding your family into too small a space, thus rendering it impossible that a sense of decency and modesty should be preserved. It is a false and fatal economy that would tempt you to do this. Much depends on you, landlords, masters, employers of labour. But whatever may be done by parents or by masters, to you, young men and young women, we must mainly look. The celebrated John Newton, as the commander of a slave-ship, had a number of women under his absolute command, and knowing the danger of his situation on that account, he resolved to abstain from flesh in his food, and to drink nothing stronger than water during the voyage, that by abstemiousness he might subdue every improper emotion. Upon his setting sail, the sight of a certain point of land was the signal for his beginning a rule which he was enabled to keep. (R. A. Taylor, M. A.)

Helps against lusts

1. Get a sound knowledge of them.

2. Mortify thy carnal members.

3. Labour for a broken heart.

4. Be diligent in thy calling.

5. Abandon lewd companions.

6. And strive to taste deeply of the water of life; favour the best things. (J. Barlow, D. D.)

Youthful lusts

And thy lusts of youth are principally these: pride, idleness, pleasure, wantonness. To avoid these See thou–

1. Set a watch over all thy external senses. In presence, view not, touch not. In absence, talk not, think not on wanton affections.

2. Sleep little, eat little, work much, pray much; for take away the fuel and the fire will be quenched.

3. When wandering cogitations or suggestions reflect on thy fancy, divert them the contrary way. Forget not this.

4. Attend to good counsel, and follow it; and see before thou purpose anything what the best men advise thee. (J. Barlow, D. D.)

A choice between the higher and lower life

Thou hast a double nature. Choose between the worse and the better that is within thee. Thou hast it in thy power to become the slave of passion, the slave of luxury, the slave of sensual pleasure, the slave of corruption. Thou hast it in thy power to become the free master of thyself, to become the everlasting benefactor of thy country, and the unfailing champion of thy God. (Dean Stanley.)

Passions to be early checked

There was once an old monk walking through the forest with a little scholar by his side. The old man suddenly stopped and pointed to four plants close at hand. The first was beginning to peep above the ground; the second had rooted itself pretty well into the earth; the third was a small shrub; whilst the fourth and last was a full-sized tree. Then the old monk said to his young companion: Pull up the first. The youth easily pulled it up with his fingers. Now pull the second. The youth obeyed, but not so easily. And the third. But the boy had to put forth all his strength, and to use both arms, before he succeeded in uprooting it. And now, said the master, try your hand upon the fourth. But lo! the trunk of the tall tree, grasped in the arms of the youth, scarcely shook its leaves, and the little fellow found it impossible to tear its roots from the earth. Then the wise old monk explained to his scholar the meaning of the four trials. This, my son, is just what happens with our passions. When they are young and weak, one may, by a little watchfulness over self, and the help of a little self-denial, easily tear them up; but if we let them cast their roots deep down into our souls, then no human power can uproot them, the Almighty hand of the Creator alone can pluck them out. For this reason, watch well over the first movements of your soul, and study by acts of virtue to keep your passions well in check.

The bloom of youthful purity

There grows a bloom and beauty over the beauty of the plum and apricot, more exquisite than the fruit itself–a soft, delicate flush that overspreads its blushing cheek. Now, if you strike your hand over that, it is gone for ever, for it never grows but once. The flower that hangs in the morning impearled with dew, arrayed as a queenly woman never was arrayed with jewels; once shake it so that the beads roll off, and you may sprinkle water over it as you please, yet it can never be made again what it was when the dew fell silently on it from heaven. On a frosty morning you may see panes of glass covered with landscapes, mountains, lakes, and trees, blended in a beautiful fantastic picture. Now, lay your hand upon the glass, and by a scratch of your finger, or by the warmth of your palm, all the delicate tracery will be obliterated. So there is in youth a beauty and purity of character, which, when once touched and defiled, can never be restored-a fringe more delicate than frost-work, and which, when torn and broken, will never be re embroidered. He who has spotted and soiled his garments in youth, though he may seek to make them white again, can never wholly do it, even were he to wash them with his tears. When a young man leaves his fathers house with the blessing of a mothers tears still wet upon his brow, if he once lose that early purity of character, it is a spot that he can never make whole again. Such is the consequence of crime. Its effects cannot be eradicated; it can only be forgiven.

Righteousness

Let me exhort you to put on the righteousness of Christ Jesus, as by application, so in imitation. When thou art to deal with God, and to appeal in His court, see thou have this wedding garment: clothe thy nakedness with the mantle of Jesus; cover thy sinful person with no other robe; wear not linsey woolsey; mix not thy pigeon feathers with this eagles plumes; blend not thy flash water with this fresh wine, lest thy nakedness appear, and death be found in the pot. But with him, who knew what he did (Php 3:8-9), cast off thy rags, trample them under foot, and apparel thyself with the pure linen of Christ our Lord; for Solomon in all his royalty was not clothed like him, who hath put on Christ Jesus. (J. Barlow, D. D.)

Faith

By faith the righteousness of Christ is unfolded, apprehended, put on. Knowledge, like the eye, may direct us unto the wedding garment. But faith, as the hand, must take hold of it, apparel ourselves with it. What if we be said to live by faith? so are we by our hands. Yet doth any man eat his fingers? No; it is by that which faith applieth; and the motion of the hand procureth and receiveth. (J. Barlow, D. D.)

Following peace

For thy help take these directions:–

1. Be at peace with God; for that will keep thy heart and mind in the acknowledgment and love of the truth (Php 4:7; Php 4:9).

2. Have peace with thyself. In all things be in subjection to the Spirit (Jam 3:14-15). For if wars be in us, peace will not be without us (Gal 6:16),

3. Depart with part of thine own rights; so did Abraham to Lot (Gen 13:9). Christ paid tribute to preserve peace (Mat 17:1-27., ult.). And for peace sake we should suffer wrong (1Co 6:7).

4. Abandon self-love, and pray for peace. When men will have their own actions still go forward, without doubt, it is a work of the flesh (Gal 6:20).

For motives–

1. Are we not the sons of God? and is not He the King of Peace? (1Co 14:33).

2. Be we not subjects to Him who is the Prince of Peace? (Isa 9:6).

3. Is not a Christian called to live in peace? (1Co 7:15).

4. And if we continue in peace, will not the God of love and peace be with us? (2Co 13:11). (J. Barlow, D. D.)

Self-control inspired by the thought of God

A heathen may herein teach multitudes of unconverted men and many professing Christians a lesson. We read of Cyrus, that when, after one of his victories, a captive of singular beauty, Panther, the wife of Abradates, king of Susiana, was taken, he refused to see her, and entrusted her to the keeping of Araspes, giving him a very prudent admonition respecting his conduct, and was thus assured by him; Fear nothing; I am sure of myself, and I will answer with my life that I shall do nothing contrary to my duty. This young nobleman was notwithstanding overcome by her beauty, and in danger of basely violating his promise, had not Panthea given Cyrus intelligence of his baseness. Araspes, when cited to appear before his prince, was overwhelmed with shame and fear, and spoke of the control over his desires which he had when in Cyrus presence, and his weakness when left to himself (see Rollins Ancient History, bk. 4., ch. 1., sec. 4.). If the presence of a fellow-creature, however marked by purity and moderation, availed to curb the passions of a heathen, how much more should the re collection of a pure and holy God! And if love constrain not, the fear of His displeasure should lead us to beware of danger, and to guard our eyes and our hearts, lest we fall into temptation.

Avoiding danger

Have you never heard the story of a lady who wanted a coachman? Two or three called to see her about the situation, and, in answer to her inquiries, the first applicant said, Yes, madam, you could not have a better coachman than myself. She replied, How near do you think you could drive to danger without an accident? Madam, I could go within a yard of it, and yet you would be perfectly safe. Very well, she said, you will not suit me. The second one had heard the question upon which the other had been rejected, and therefore he was ready with his answer, Danger! madam, why I could drive within a hairs breadth, and yet be perfectly safe. Then you will not suit me at all. When number three came in, he was asked, Are you a good driver? Well, he replied, I am careful and have never met with an accident. But how near do you think you could drive to danger? Madam, he said, that is a thing I never tried, I always drive as far away from danger as ever I can. The lady at once replied, You are the kind of coachman I want, and I will engage you at once. Get such a coachman as that yourself, to guide your own heart, and lead your own character. Do not see how near you can go to sin, but see how far you can keep away from it. (C. H. Spurgeon.)

Abstinence

A friend who, in the opinion of all who knew him, was very unlikely to take stimulants to excess, and who had very little sympathy with teetotalism, told me the other day that he had given up wine. When I asked him his reason he gave me this suggestive reply: Because I was beginning to like it and count on it. It was the wise repression of incipient rebellion before it had asserted itself by overt act. (A. Rowland, LL. B.)

Taken unawares

We have read that a debtor seeing a bailiff in quest of him ran three miles to a boundary, beyond which he was safe. The bailiff, seeming calmly to submit to his failure, stretched out his hand and said, Well, let us part good friends, at any rate. The debtor, off his guard, accepted the offered hand, whereupon the bailiff, with a desperate effort, pulled him across the line, and clapping him on the shoulder, said, You are my prisoner. So men may be overcome by the evil one when they least expect an assault from him, and think themselves most safe. (Sunday School Teacher.)

Self-control

Bishop Ryle, in his Young Men Exhorted, makes some pungent remarks on this duty of self-control. Resolve at once, he writes, by Gods help, to shun everything that may prove an occasion of sin. It is an excellent saying of good old Bishop Hall: He that would be safe from the acts of evil must wisely avoid the occasions. Never hold a candle to the devil. He that would be safe must not come near the brink of danger. He must look upon his heart as a magazine of gunpowder, and be cautious not to handle one spark of temptation more than he can help. Where is the use of your praying, Lead us not into temptation, unless you are yourselves careful not to run into it? Flee:–Prayer is not enough. Many have prayed, and have not found it sufficient. Therefore the advice in the Bible is rational–Flee. The usual receipt for resisting sin is, Fight; but I venture to say the Bible and common sense recommend flight rather. There are many sins we must not even look at; to turn away and run is the only resource. The Bible says, Flee youthful lusts, and Look not on the wine. The brave thing, although it looks the cowardly, is to flee. But it is not into space we are to flee. We are to fly upward, to get into a higher mood, and breathe another atmosphere. (Prof. H. Drummond.)

Temptations deceits

In the Fisheries Exhibition the nets were so beautifully hung and draped as to form graceful curtains. How many of Satans nets are made to appear charmingly attractive. (H. O. Mackey.)

The conquest of self

The following epitaph was once placed over a soldiers grave:–

Here lies a soldier, whom all must applaud,

Who fought many battles at home and abroad;
But the hottest engagement he ever was in

Was the conquest of self in the battle of sin.

The danger of success

There is danger in success. St. Bernard astonished an immense congregation, intensely interested in his sermon, by suddenly exclaiming, Get thee behind me, Satan. He felt that the devil was tempting him to be proud of his eloquence, as though he would win souls by his own enticing words. And when Lacordaire had enthralled thousands by one of his Lenten sermons in Notre Dame, the young monk who went to summon him to the refectory, found him kneeling before a crucifix, with the tears on his cheeks, and inquired, Oh, father, why are you so sad? This was the answer, My son, I am afraid of success. Be not high-minded, but fear. (Dean Hole.)

Undiscovered character

Every man has in himself a continent of undiscovered character. Happy is he who acts the Columbus to his own soul. (Sir Jr. Stephen.)

Peace with them that call on the Lord out of a pure heart.

This last peace must be joined with the words immediately following: With them that call on the Lord, etc. The peace here signifies absence of contention; it is well paraphrased by, that spiritual concord which unites together all who call upon and who love their Lord. (H. D. M. Spence, M. A.)

The Christian young man

It will be manifest, at the very first glance, that when the apostle expresses with whom his son Timothy should, he implies with what kind of persons he should not associate; with those who do not call upon the Lord, and with those who do indeed appear to call upon the Lord, but not out of a pure heart. First, the unbeliever, whether he be such in appearance, or only in practice; and next, the hypocrite, the formalist, the inconsistent, and the insincere.

1. Our first character is that of the avowed and unblushing sceptic; that of the man who contemptuously characterises religion as the business of women, the trade of preachers, and the toy of men; one who mistakes adroitness in contending against truth in argument, for capability of disproving it, and who is as much delighted with himself, when he has hurled a sarcasm or a sneer against the gospel or the Church, as if he had invented an objection which must tend to the overthrow of them both. This class of persons may be ordinarily identified by one generic feature; namely, that they assume everything, and demonstrate nothing. Avoid, then, as far as possible, all intercourse, all communion, with persons such as these. If they interrogate you, answer; but when you have answered, do not argue.

2. I shall next describe the character of the man whose infidelity is practical; who is only not an atheist because he is nothing; who does not avow or advocate false principles simply because he has no principles at all; and who remains just as indifferent to all that concerns his moral responsibility or his religious duty, as if indeed he were the base degraded thing, to which he endeavours to assimilate himself; as if in truth he were the beast, whose spirit goeth downward to the earth–not the rational, immortal, intelligible, accountable man, whose spirit, when dismissed from and disencumbered of its earthly tabernacle, must return to God that gave it. The root of the evil is, that so far as the interests of the soul are concerned, persons of this class do not think at all. From such, then, as we have now described, such as separate themselves front the assemblies of Christian worship, being sensual, having not the Spirit; such as do not call upon the Lord in the house of prayer, and therefore cannot be presumed to call upon Him in the closet–you ought to separate yourselves as far as possible, on no other ground than the simple knowledge of the fact. They are far more likely to injure you than you are likely to profit them; for they have an ally, an accomplice, in your own sinful nature.

3. There is yet another class of characters, from whom in following out the spirit of the text, we are constrained to counsel separation. It is the inconsistent, the undecided, the manifestly insincere; those who call on the Lord, but not out of a pure heart; those who observe proprieties, but who disregard principles; who conform to the ritual without imbibing the spirit of the Church; who profess with their lips that they know God, but in works do deny Him–disguising their practices by their profession, and masking their private vices by their public prayers. Those who call on the Lord out of a pure heart. But then understand what this means–the heart of such persons is not innately pure; it is not pure from the first. No, nor is it inherently pure by any natural constitution or organisation peculiar to itself. Nor is it independently pure–without the aids of Divine and spiritual operation, or by influence of its own. Nor is it invariably pure–pure without any apprehension of or capability of change. Its purity is derived and imparted from above; purity in the comparative sense, for all human purity is comparative; and produced by the action of the Spirit of God upon the heart. It is first the purposed, attempted, desired separation from all iniquity–because we name the name of Christ; the ceasing to regard it with the heart, as well as admit it knowingly into the life. It is next the fixed, settled, honest purpose, to seek first the kingdom of God and His righteousness; and to postpone all considerations of present pleasure, interest, or inclination to the one thing which is supremely needful, even to win Christ and be found in Him. Purity, indeed, is but another name for what is elsewhere called singleness of heart; that which St. Paul exemplified when he declared, One thing I do; forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus; and what the Lord Himself delineated when He said, If thine eye be single, thy whole body shall be full of light. I have already spoken to you about the prudence of avoiding companionship with the ungodly, but this example leads you one step beyond it–to the cultivation of fellowship with the pious. And for this reason: that every friendship, which is formed upon such principles and with such persons, is an additional barrier and defence against the encroachment or aggressions of the enemy. To form a new Christian connection or intimacy is like placing a new warrior within the citadel of the heart, a new sentinel upon the watch-tower, or, it may be, a new defender in the breach. (T. Dale, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 22. Flee also youthful lusts] Not only all irregular and sensual desires, but pride, ambition, and, above all, the lust of power, to which most men will sacrifice all other propensities, their ease, pleasure, health, c. This is the most bewitching passion in the human heart. Both in Church and state it is ruinous but particularly so in the former. Timothy was now between thirty and forty years of age, the very age in which ambition and the love of power most generally prevail. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age; covetousness and carking cares the crimes of old age.

Follow righteousness] Flee from sin, pursue goodness. Righteousness-whatever is just, holy, and innocent. Faith-fidelity both to God and man, improving that grace by which thy soul may be saved, and faithfully discharging the duties of thy office, that thou mayest save the souls of others. Charity-love to God and man. Peace among all the members of the Church, and as far as possible with all men; but especially among those who invoke the Lord out of a pure desire to glorify his name.

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

Flee also youthful lusts: by youthful lusts he means such sinful desires, propensities, and inclinations of mind as are most incident to youth, whether they be lusts of the flesh, or spiritual lusts, such as are the vices of the mind ambition, ostentation, pride, vain-glory, contempt of others, &c.

But follow righteousness; follow justice, or innocency, which wrongeth none, but rendereth to every one his due; or, the righteousness of a holy life.

Faith, which teacheth a soul to receive Divine revelations steadily, without perverse disputings.

Charity, which is kind, envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, 1Co 13:4-6.

Peace, with them that call on the Lord out of a pure heart; a union, not with men of corrupt minds and practices, but with all such as serve and worship God purely and sincerely.

Fuente: English Annotations on the Holy Bible by Matthew Poole

22. FleeThere are many lustsfrom which our greatest safety is in flight (Ge39:12). Avoid occasions of sin. From the abstemious character ofTimothy (1Ti 5:23) it is likelythat not animal indulgences, but the impetuosity, rashself-confidence, hastiness, strife, and vainglory of young men (1Jo2:14-16), are what he is here warned against: though theSpirit probably intended the warning to include both in itsapplication to the Church in general.

alsoGreek,“But”; in contrast to “every good work,” 2Ti2:21.

youthfulTimothy was ayouth (1Ti 4:12).

righteousnesstheopposite of “iniquity,” that is, unrighteousness (2Ti2:19; compare 1Ti 6:11).

peace, with, c.rather,put no comma, “peace with them that call on the Lord outof a pure heart” (1Ti 1:5Eph 6:5; Col 3:22).We are to love all men, but it is not possible to be at peacewith all men, for this needs community of purpose and opinion; theyalone who call on the Lord sincerely (as contrasted with the falseteachers who had only the form of godliness, 2Ti 3:5;2Ti 3:8; Tit 1:15;Tit 1:16) have this community[THEODORET]. (Ro12:18).

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

Flee also youthful lusts,…. Meaning not lusts of uncleanness, lasciviousness, and filthiness; nor any of those follies and vanities which the youthful age usually lusts and desires after, to which Timothy was not inclined; but such lusts as are apt to prevail with young ministers of the Gospel, such as vain glory, popular applause, seeking to have the pre-eminence, contentions with, and contempt of others, and the like.

But follow righteousness; the righteousness of Christ; or doing that which is just between man and man, and as one man would choose another should do to him; or rather integrity and faithfulness, in the ministry of the word, without seeking honour from men:

faith; both as a doctrine and grace; or veracity and truth in preaching the Gospel, striving for that, and not through ambition, and for the pre-eminence:

charity; or love, to God and Christ, and to his people; without which all gifts and works are of no avail; and which will engage a man to bear much, and to hope and believe all things:

peace with them that call on the Lord out of a pure heart; peace is to be pursued and followed after with all men, as much as possible, but especially with the saints, the true worshippers of God; who draw nigh to him with true hearts, and call upon him in the sincerity of their souls: great care should be taken that peace be maintained with them; for they have great interest at the throne of grace; and God is nigh unto them, and hears their prayers. The Alexandrian copy reads, “with all that love the Lord”.

Fuente: John Gill’s Exposition of the Entire Bible

Cautions against Contention.

A. D. 66.

      22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.   23 But foolish and unlearned questions avoid, knowing that they do gender strifes.   24 And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,   25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;   26 And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

      I. Paul here exhorts Timothy to beware of youthful lusts, v. 22. Though he was a holy good man, very much mortified to the world, yet Paul thought it necessary to caution him against youthful lusts: “Flee them, take all possible care and pains to keep thyself pure from them.” The lusts of the flesh are youthful lusts, which young people must carefully watch against, and the best must not be secure. He prescribes an excellent remedy against youthful lusts: Follow righteousness, faith, charity peace, c. Observe, 1. Youthful lusts are very dangerous, for which reason even hopeful young people should be warned of them, for they war against the soul, 1 Pet. ii. 11. 2. The exciting of our graces will be the extinguishing of our corruptions the more we follow that which is good the faster and the further we shall flee from that which is evil. Righteousness, and faith, and love, will be excellent antidotes against youthful lusts. Holy love will cure impure lust.–Follow peace with those that call on the Lord. The keeping up of the communion of saints will take us off from all fellowship with unfruitful works of darkness. See the character of Christians: they are such as call on the Lord Jesus Christ, out of a pure heart. Observe, Christ is to be prayed to. It is the character of all Christians that they call upon him; but our prayers to God and Christ are not acceptable nor successful except they come out of a pure heart.

      II. He cautions him against contention, and, to prevent this (v. 23), cautions him against foolish and unlearned questions, that tend to no benefit, strifes of words. Those who advanced them, and doted upon them, thought themselves wise and learned; but Paul calls them foolish and unlearned. The mischief of these is that they gender strifes, that they breed debates and quarrels among Christians and ministers. It is very remarkable how often, and with what seriousness, the apostle cautions Timothy against disputes in religion, which surely was not without some such design as this, to show that religion consists more in believing and practising what God requires than in subtle disputes.–The servant of the Lord must not strive, v. 24. Nothing worse becomes the servant of the Lord Jesus, who himself did not strive nor cry (Matt. xii. 19), but was a pattern of meekness, and mildness, and gentleness to all, than strife and contention. The servant of the Lord must be gentle to all men, and thereby show that he is himself subject to the commanding power of that holy religion which he is employed in preaching and propagating.–Apt to teach. Those are unapt to teach who are apt to strive, and are fierce and froward. Ministers must be patient, bearing with evil, and in meekness instructing (v. 25) not only those who subject themselves, but those who oppose themselves. Observe, 1. Those who oppose themselves to the truth are to be instructed; for instruction is the scripture-method of dealing with the erroneous, which is more likely to convince them of their errors than fire and faggot: he does not bid us kill their bodies, under pretence of saving their souls. 2. Such as oppose themselves are to be instructed in meekness, for our Lord is meek and lowly (Matt. xi. 29), and this agrees well with the character of the servant of the Lord (v. 24): He must not strive, but be gentle to all men, apt to teach, patient. This is the way to convey truth in its light and power, and to overcome evil with good, Rom. xii. 21. 3. That which ministers must have in their eyes, in instructing those who oppose themselves, must be their recovery: If God, peradventure, will give them repentance to the acknowledging of the truth. Observe, (1.) Repentance is God’s gift. (2.) It is a gift with a peradventure in the case of those who oppose themselves; and therefore, though we are not to despair of the grace of God, yet we must take heed of presuming upon it. To the acknowledging of the truth. (3.) The same God who gives us the discovery of the truth does by his grace bring us to the acknowledging of it, otherwise our hearts would continue in rebellion against it, for we are to confess with our mouths as well as to believe with our hearts, Rom 10:9; Rom 10:10. And thus sinners recover themselves out of the snare of the devil; see here, [1.] The misery of sinners: they are in the snare of the devil, and are led captive by him at his will, v. 26. They are slaves to the worst of task-masters; he is the spirit that now worketh in the children of disobedience, Eph. ii. 2. They are taken in a snare, and in the worst snare, because it is the devil’s; they are as fishes that are taken in n evil net, and as the birds that are caught in the snare. Further, They are under Ham’s curse (a servant of servants shall he be, Gen. ix. 25), they are slaves to him who is but a slave and vassal. [2.] The happiness of those who repent: they recover themselves out of this snare, as a bird out of the snare of the fowler; the snare is broken and they have escaped; and the greater the danger the greater the deliverance. When sinners repent, those who before were led captive by the devil at his will come to be led into the glorious liberty of the children of God, and have their wills melted into the will of the Lord Jesus. The good Lord recover us all out of the snare.

Fuente: Matthew Henry’s Whole Bible Commentary

Youthful (). Literary Koine word (Polybius, Josephus), only here in N.T. There are lusts peculiar to flaming youth.

Flee (). Present active imperative of , old and common verb. In this sense see 1Co 6:18.

Follow after (). Present active imperative of as if in a chase for which sense see 1Th 5:15. Steady pursuit of these virtues like those in Ga 5:22.

Call on the Lord ( ). See 1Cor 1:2; Rom 10:12-14.

Fuente: Robertson’s Word Pictures in the New Testament

Youthful lusts [ ] . Newterikov youthful, N. T. o. For ejpiqumia desire, lust, see on Mr 4:19; 1Th 4:5. Such counsel from Paul to Timothy seems strange.

Follow [] . Pursue. Stronger than follow. A favorite word with Paul to denote the pursuit of moral and spiritual ends. See Rom 9:30, 31; Rom 12:13; 1 Cor. xiv.. 1; Phi 3:12.

Peace [] . Not a distinct virtue in the list, but a consequence of the pursuit of the virtues enumerated. Const. with with them that call, etc. For peace with diwkein pursue, see Rom 14:19; Heb 12:14, and Psa 34:14, cit. 1Pe 3:11.

Call on the Lord [ ] . A Pauline phrase, only here in Pastorals. See Rom 10:12, 13, 14; 1Co 1:2. See also Act 2:21; Act 9:14; Act 22:16.

Out of a pure heart [ ] . Const. with call on the Lord. The phrase, 1Ti 1:5; 1Pe 1:22. Comp. Mt 5:8.

Fuente: Vincent’s Word Studies in the New Testament

1) “Flee also youthful lusts,” (tas de neoterikas epithumias pheuge) “Flee now youthful lusts,” sinful desires and lustful passions for illicit sex, material things, one’s own way, things that characterize youth, 1Pe 2:11; 1Ti 4:12.

2) “But follow” (dioke de) “But pursue,” seek or cultivate:

a) “Righteousness” (dikaiosunen) the righteous life.

b) “Faith” (pistin) Increase in it, Luk 17:5; 1Th 4:10-11.

c) “Charity” (agapin) Joh 13:34-35; cultivate it, 1Th 4:9-10; Joh 15:12; Joh 15:17.

d) “Peace” (eirene) Mat 5:9; Jas 3:17; 1Pe 3:10-11.

3) “With them that call on the Lord out of a pure heart.” (meta ton epikaloumenon ton kurion ek katharas kardias) “In close association or colleague with the ones calling on the Lord out of a clean heart;” in church fellowship, pursue these bridal virtues, Heb 12:14; Tit 1:15-16; 2Co 11:1-4.

Fuente: Garner-Howes Baptist Commentary

22 Flee youthful desires. This is an inference from what goes before; for, after mentioning useless questions, and having been led by this circumstance to censure Hymenaeus and Philetus, whose ambition and vain curiosity had led them away from the right faith, he again exhorts Timothy to keep at a distance from so dangerous a plague, and for this purpose he advises him to avoid “youthful desires.”

By this term he does not mean either a propensity to uncleanness, or any of those licentious courses or sinful lusts in which young men frequently indulge, but any impetuous passions to which the excessive warmth of that age is prone. If some debate has arisen, young men more quickly grow warm, are more easily irritated, more frequently blunder through want of experience, and rush forward with greater confidence and rashness, than men of riper age. With good reason, therefore, does Paul advise Timothy, being a young man, to be strictly on his guard against the vices of youth, which otherwise might easily drive him to useless disputes.

But follow righteousness He recommends the opposite feelings, that they may restrain his mind from breaking out into any youthful excesses; as if he had said, “These are the things to which thou oughtest to give thy whole attention, and thy whole exertions.” And first he mentions righteousness, that is, the right way of living; and afterwards he adds faith and love, in which it principally consists. Peace is closely connected with the present subject; for they who delight in the questions which he forbids must be contentious and fond of debating.

With all that call on the Lord Here, by a figure of speech, in which a part is taken for the whole, “calling on God” is taken generally for worship, if it be not thought preferable to refer it to profession. But this is the chief part of the worship of God, and for that reason “calling on God” often signifies the whole of religion or the worship of God. But when he bids him seek “peace with all that call upon the Lord,” it is doubtful whether, on the one hand, he holds out all believers as an example, as if he had said, that he ought to pursue this in common with all the true worshippers of God, or, on the other hand, he enjoins Timothy to cultivate peace with them. The latter meaning appears to be more suitable.

Fuente: Calvin’s Complete Commentary

(22) Flee also youthful lusts.But he who would indeed become a vessel for honour in that great house of God must do more than merely separate himself from all outward communion and friendship with men who, by their teaching and in their lives, did dishonour to the Masters religion. There was an inner work to be accomplished, as well as an outer and more public protest to be made. He must fight with and conquer those lusts, passions, and desires which are more peculiarly tempting to those who are still in the meridian of life. That Timothy was not now in early manhood has been already shown. He was at this time, probably, between thirty and forty years of age. These youthful lusts are by no means to be limited to those varied and fatal excesses summed up in the Seventh Commandment. A victory over these, of course, is imperatively necessary for one who would be of use in the house of his God: but such a one must train himself to subdue other and far more subtle lusts than are included in these. He must be watchful and stamp down all covetousness, whether of rank or gold; all longing for empty shows; all pride, conceit, readiness to take offence; all the kindred forms of love of self.

But follow righteousness, faith, charity. See Note on 1Ti. 6:11, where the same charge occurs.

Peace.This last, peace, must be joined with the words immediately following: with them that call on the Lord, &c. The peace here signifies absence of contention: it is well paraphrased by, that spiritual concord which unites together all who call upon and who love their Lord, Theodoret thus draws a distinction between love and peace:It is possible to love all, and this the gospel law enjoins us in the words, Love your enemies: but to be at peace with all is not possible. The words out of a pure heart contrast those holy and humble men of heart who servo God without any ulterior motive, with those false teachers who dare to make their religion a gain, a source of profit.

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

22. Also More truly, but, the incorrect rendering of which obscures the connexion. But in order to purge thyself, as just directed, flee youthful lusts. The connexion is not, as Alford thinks, back to 2Ti 2:16, nor is the intervening part, 17-21, “a digression;” but the line of direct thought is carried on from 2Ti 2:21.

Lusts In the Greek not mainly a sexual term. It is used in a good sense as desire in Php 1:23; so worldly lusts, Tit 2:12. Timothy was now near forty, and it was doubtless time to renounce the impulses and ambitions of a young man. But (in contrast flee) follow righteousness, or rectitude of conduct.

Them heart In distinction from the errorists, with whom peace may be impracticable.

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

‘But flee youthful desires, and follow after righteousness, faith, love, peace, with those who call on the Lord out of a pure heart.’

To this end he has to flee from youthful desires and longings (a man was considered youthful up to forty, when he was considered to have matured), whether of the flesh or of the mind (compare Eph 2:3). We must not just think of sexual desires, but of all the desires that can possess men, such as angry passion, impatience, love of argument, ambition, desire for something new, longing for fame, party spirit. Compare also the lists in Rom 1:29-31; 1Co 6:9-10; Gal 5:19-21, some of which could apply to Christians as to all men.

Note the decisive action to be taken. It reminds us that when temptation comes that it is possible to flee from, that is what we should do. If we hang around under such temptation we will fall, and no one will be to blame but ourselves. And even when the temptations are in the mind we can flee to God (see Jas 4:7; 1Jn 2:15-17).

But the action is not only negative. The mind and heart must be turned towards other things. Thus he must also follow after righteousness, faith, love, and peace (compare 1Ti 6:11) along with all others who call on the Lord out of a pure heart (compare 1Ti 1:5). The void caused by turning from the world and its temptations is to be filled by positive spiritual living.

‘Follow after righteousness.’ This is in fact the positive side of what is involved in those who call on the Name of the Lord ‘departing from unrighteousness’ (2Ti 2:19). The Christian must live a life of positive righteousness. ‘To him who knows to do good and does not do it, to him it is sin’ (Jas 4:17). Note the repetition of the idea of calling on the Lord (compare 2Ti 2:19) and of the fact that it must be from a position of purity. So here righteousness is seen from the positive angle. In both cases, however, it involves full obedience to God’s requirements (compare Mat 7:13-27). That is what departing from unrighteousness involves. So there is really little difference except in emphasis.

‘Faith, love, peace.’ At the commencement of the letter Paul wished for Timothy ‘grace, mercy and peace from God the Father and from Christ Jesus our Lord’ (2Ti 1:2). ‘Faith, love and peace’ can be seen as the human response to these benevolent attitudes of God. Faith is man’s response to God’s offered grace (unmerited favour), love is man’s response to God’s own compassion and mercy, peace results from a man obtaining peace with God and peace from God. Compare here also the list of the fruit of the Spirit in Gal 5:22.

Fuente: Commentary Series on the Bible by Peter Pett

The Minister’s Personal Conduct.

v. 22. Flee also, youthful lusts; but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

v. 23. but foolish and unlearned questions avoid, knowing that they do gender strifes.

v. 24. And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient,

v. 25. in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth,

v. 26. and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

The conduct of Timothy as preacher and pastor the apostle had discussed at length. He here takes the opportunity of showing him how he ought to conduct himself so far as his own person was concerned: But the youthful lusts flee; rather follow after righteousness, faith, love, peace with those that call upon the Lord out of a pure heart. According to the standards of that day and age, Timothy, who was then some thirty years old, was still considered a youth. Paul, therefore, knew what he was doing when he included a warning concerning the sins of uncleanness which are peculiar to youth, for this desire is in need of constant taming and suppressing. Other desires and lusts which also must be watched very carefully are false ambition, officiousness, contentiousness. All these tendencies, but especially that of unchastity, can best be combated by fleeing from them, as the example of Joseph shows. But the opposite tactics must be employed where the acquisition of Christian virtues is concerned. There it is necessary to follow after, to seek earnestly, to aim at, righteousness, the proper conduct before God and men, faith in Christ and God and the confidence of faith, love that is active in all good works, peace with all those that are united with us in the fellowship of faith. He does not advocate a false peace, which might amount to a denial of God, but he does want us to confess our mutual faith in the Redeemer openly and cheerfully. Brethren in faith should not hesitate to make public declaration of that fact.

But while Timothy was using all diligence in growing in Christian virtues, he was incidentally to guard against the ways of the errorists: But futile and ignorant questions avoid, knowing that they engender strifes. Futile questions are such as are broached by people that have too much time on their hands, in the effort to kill time. And they were ignorant, arising from a misunderstanding of the matter in dispute. It seems that the people of the early days mere just as adept in discussing fruitless subjects as many a conference and many a theological paper is in our days, splitting hairs over immaterial matters and callous and indifferent with regard to the fundamentals. But discussions of this nature are sure to breed strife, since they are invariably subjective. In most cases, moreover, the personal element is brought into the situation, excluding all chances of bringing the matter under consideration to a successful conclusion.

For that reason Paul writes: But the servant of the Lord must not strive, but be placid toward all, apt to teach, enduring injury. It is in itself an honor to be called a servant of the Lord, to be in charge of the ministry which He Himself instituted. Such a man, however, must not be quarrelsome, must not indulge in quarrels, in petty contentions upon the slightest provocation. A different matter is that of defending the truth of God against vile attacks. A minister should be characterized by equanimity, kindness, benevolence toward all, not only toward his own members, but toward all with whom he comes in contact. That he must have aptness to teach, naturally, or the ability to teach, acquired, preferably both, is one of the first requirements of a teacher. But in thus giving instruction concerning the truth, it will be necessary quite often for the minister to endure injury and insult. Since natural man considers the teaching of the Gospel foolishness, he will usually object very decidedly to the idea of making a serious study of Christianity. It is an art which may be learned only in the school of the Holy Ghost, to endure insults, on the one hand, and on the other, to confess the truth in the face of all opposition.

But just this difficult part of a minister’s work the apostle describes: in gentleness instructing those that oppose themselves, if possibly God will give them repentance to the acknowledging of the truth and a return to their senses out of the snare of the devil, captured by him to his own will. Blustering and threatening rarely convince a person of the truth of the Gospel. If a teacher of the Word, therefore, has such people before him as err from ignorance or even from malice, attempting to establish various points against the truth, then patient gentleness in explaining the Christian doctrine and in testifying to its soundness is the proper mode of procedure. The success of the teaching indeed rests with God; for it is He that must work the change of heart in man and give him the proper understanding of the truth. Repentance and conversion is a free gift of God to men, Jer 31:18; 2Co 4:6; 2Ti 1:9. Thereby his heart is changed so as to possess a full and perfect knowledge of the Savior. At the same time the person that is converted comes to his right senses. As long as he is held captive in the bonds of Satan, he is in a sort of stupor, which prevents his knowing Jesus Christ as his Redeemer and accepting the Word of God as the eternal truth. The moral condition of unbelievers is that of people that are captives of the devil, who has so thoroughly enslaved them as to use them for his willing tools in the execution of all his wicked schemes and works, Eph 2:2. Only the power of God through the Word can save people from this condition, and therefore every pastor should use all gentleness in his efforts to convince the gainsayers of the error of their ways. Evangelical kindness may give way to legal harshness only when men refuse to accept the instruction of the Word of God and blaspheme in spite of better knowledge.

Summary

The apostle admonishes Timothy to faithfulness in his ministry and to steadfastness in faith and sanctification; he urges the proper application of the Word in contrast to the confused methods of the errorists, and briefly sketches the personal behavior of the Christian pastor.

Fuente: The Popular Commentary on the Bible by Kretzmann

2Ti 2:22. Flee also youthful lusts: “Flee from all occasions of exciting or gratifying the passions of youth; whether, on the one hand, the love of sensual pleasure; or, on the other, rashness, contention, pride, and vainglory; to which young persons are peculiarlyobnoxious.” These are youthful passions,of the imminent danger of which, some heady young men, who may value themselves for their freedom from other scandals, seem to think but little; yet it is plain from the opposition between this and the latter part of theverse, that they were particularly in St. Paul’s mind, when he gave this caution.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Ti 2:22 . Timothy is exhorted to Christian behaviour; it is impossible to overlook the connection with what precedes.

] is . ., juveniles, quibus juvenes indulgent, not cupiditates rerum novarum. Chrysostom and Theophylact rightly remark that the meaning is not to be limited too closely to . Theodoret: , , . Hofmann supposes that the desires are meant which are found in younger members in contrast with those advanced in years, e.g. the desire for brilliant gifts and offices; but neither the context nor the expression supports his interpretation. This reference is rather a pure importation into the text, and is adopted by Hofmann that it may agree with his erroneous view of 2Ti 2:20 ; it is opposed, finally, by the . . .

. . .] very similar to 1Ti 6:11 .

, “ i.e. inner fellowship and harmony” (de Wette).

should not be construed with , but with ; comp. Heb 12:14 .

. ] This expression occurs somewhat frequently as a name for Christians; comp. Act 2:21 ; Act 9:14 ; Rom 10:12 . The passage in 1Co 1:2 shows that Christ is meant by .

] belonging not to but to , stands here in special contrast to the heretics who did also call Christ their Lord, but not from a pure heart. Chrysostom’s remark: , goes too far, since in 2Ti 2:25 there is an express appeal for towards the ; still the believer can only keep peace with those who call on the Lord out of a pure heart, the others he must oppose. is mentioned last, because the apostle is thinking of it specially; comp. the next verses.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(22) Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (23) But foolish and unlearned questions avoid, knowing that they do gender strifes. (24) And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, (25) In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; (26) And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

Paul is here again harping on his favorite string. His zeal for Christ’s cause in the Church, is always uppermost in his heart. And therefore he can never say enough to Timothy to prompt him to watch over the flock. Oh! what anxiety he expresseth, that the youthful lusts of pride, and vain glory, which young men and young ministers too often feel in their preaching, should give way wholly to the preaching Christ. The fear of man, and the desire of praise in man, bring a snare. It is blessed, where grace abounds, to be kept low, and like Paul, to be content to be nothing, so that Christ be glorified.

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

22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

Ver. 22. Flee also youthful lusts ] , Flee them he must with post haste, though such a chaste and chastened piece as he was. Youth is a slippery age, slippery as glass, easily contracting dust and filth, as the word used by David importeth,Psa 119:9Psa 119:9 , . and should therefore cleanse its ways by cleaving to the word. Youth is a hot age, as the Greek word signifies; a a black dark age, as the Hebrew word noteth, Ecc 11:10 . Therefore put away evil from thy flesh, saith the wise man there, out of his own experience. St Paul repeats and inculcates this precept upon his son Timothy, as men do not only anoint their flesh, but rub in the ointment. He knew that all was but enough. Summopere cavendum divine praeconi, ne dicta factis deficientibus erubescant. Nihil turpius Peripatetico claudo, saith one.

But follow righteousness, faith, &c. ] Let not the devil find thee idle, but do what thou canst to be out of the way when the temptation cometh. Keep close to God in other matters,Ecc 7:26Ecc 7:26 ; Pro 22:14 ; exercise thyself in duties of piety with an upright heart, Pro 23:26-27 ; Pro 6:23-24 ; Pro 2:10-11 ; Pro 2:16 Rom 1:28 .

a , of , uro; , of , ferveo.

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

22 .] Exhortations, taken up again from 2Ti 2:16 , on the matter of which the intervening verses have been a digression. But (contrast to the last-mentioned character, 2Ti 2:21 , in the introduction of . .) youthful lusts (not ‘cupiditates rerum novarum,’ as Salmasius; see against him Suicer, vol. i. p. 1167, , , . , . , , , , , , , , . Chrys.; and Thdrt., , , , . See also Basil. Cs. in Suicer, as above) fly from, but (contrast to the hypothesis of the opposite course to that recommended above) follow after righteousness (moral rectitude, as contrasted with , 2Ti 2:19 ; not, as Calov., ‘the righteousness which is by faith;’ far better Calvin: ‘hoc est, rectam vivendi rationem.’ See the parallel, 1Ti 6:11 ), faith, love, peace with ( belongs to , not to ; cf. Heb 12:14 , : also Rom 12:18 ) those who call upon the Lord (Christ, see 1Co 1:2 ) out of a pure heart (these last words belong to , and serve to designate the earnest and single-minded, as contrasted with the false teachers, who called on Him, but not out of a pure heart: cf. ch. 2Ti 3:5 ; 2Ti 3:8 , and especially Tit 1:15-16 . Chrys. draws as an inference from this, , which is directly against 2Ti 2:25 ; Thdrt. far better, drawing the distinction between love and peace : , , , . See Rom 12:18 ).

Fuente: Henry Alford’s Greek Testament

2Ti 2:22 . : “Every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful”. (Chrys.). This is sound exegesis; yet it is reasonable to suppose that Timothy was still of an age to need the warning in its natural sense. See 1Ti 4:12 . He has just been cautioned against errors of the intellect; he must be warned also ( ) against vices of the blood.

, . . .: See note on 1Ti 6:11 .

: to be joined closely with the following words, cf. Heb 12:14 . While avoiding the company of evil men, he is to cultivate friendly relations with those who are sincere worshippers of the same God as himself. , i.e. , Christ, is almost a technical term for Christians. See reff. It comes ultimately from Joe 2:32 (2Ti 3:5 ).

is emphatic. See Tit 1:15-16 .

Fuente: The Expositors Greek Testament by Robertson

youthful = the youthful. Greek. neoterikos. Only here.

righteousness. App-191.

charity. App-135.

out of. App-104.

Fuente: Companion Bible Notes, Appendices and Graphics

22.] Exhortations, taken up again from 2Ti 2:16, on the matter of which the intervening verses have been a digression. But (contrast to the last-mentioned character, 2Ti 2:21, in the introduction of . .) youthful lusts (not cupiditates rerum novarum, as Salmasius; see against him Suicer, vol. i. p. 1167,- , , . , . , , , , , , , , . Chrys.; and Thdrt., , , , . See also Basil. Cs. in Suicer, as above) fly from, but (contrast to the hypothesis of the opposite course to that recommended above) follow after righteousness (moral rectitude, as contrasted with , 2Ti 2:19; not, as Calov., the righteousness which is by faith; far better Calvin: hoc est, rectam vivendi rationem. See the parallel, 1Ti 6:11), faith, love, peace with ( belongs to , not to ; cf. Heb 12:14, : also Rom 12:18) those who call upon the Lord (Christ, see 1Co 1:2) out of a pure heart (these last words belong to , and serve to designate the earnest and single-minded, as contrasted with the false teachers, who called on Him, but not out of a pure heart: cf. ch. 2Ti 3:5; 2Ti 3:8, and especially Tit 1:15-16. Chrys. draws as an inference from this, , which is directly against 2Ti 2:25; Thdrt. far better, drawing the distinction between love and peace: , , , . See Rom 12:18).

Fuente: The Greek Testament

2Ti 2:22. , youthful) in which young men indulge; 1Jn 2:16, note; and which are hurtful to the purity of heart, spoken of presently in this ver. and 2Ti 2:21. Paul had formerly warned Timothy against old wives fables and against the drinking of water, 1Ti 4:7; 1Ti 5:23 : now he warns him against the other extreme, youthful lusts.-, righteousness) This is put in the first place, in opposition to iniquity, 2Ti 2:19.-, with) Construed with peace.[9] Zeal for party, where that party is holy, is holy zeal; Rom 12:9; 3Jn 1:11.- , them that call upon) Comp. note on 2Ti 2:19 (Every one that nameth, etc.), Act 9:14.- , the Lord) Christ.-, pure) 2Ti 2:21, . Lusts are hostile to this purity; its attendants are righteousness, faith, love, peace.

[9] Peace with them who call on the Lord. Not as Engl. Vers., putting a comma after peace; i.e. Along with them who call, etc., follow peace.-ED.

Fuente: Gnomon of the New Testament

2Ti 2:22

But flee youthful lusts,-Timothy was at this time about thirty-six years old. Lusts and passions are strong in youth. He must fight with and conquer those lusts, passions, and desires which are more peculiarly tempting to those who are still in the meridian of life. These youthful lusts are by no means to be limited to those varied and fatal excesses in sensual passion, but to all the irregular desires and propensities belonging to earlier life as self-conceit, pride, ambition, love of applause; any impetuous passions to which the warmth of the age is prone.

[This is not to be interpreted of lusts properly so called, such a sense being foreign to the context, and to the character of the person addressed; and the abstinence elsewhere ascribed to Timothy executes the idea of sensuality. It would seem that Paul meant to denote those vehement, impetuous, and headstrong passions mostly found in young men, but which are sometimes found in middle age, which Timothy had nearly reached, and accordingly against which Paul here cautions him and through him other preachers of the gospel, both young and middle aged, as well as Timothy. Now when we consider that it was rashness, vanity, and rage for controversy and novelty that hurried Hymenaeus and Philetus into those baneful errors, against which Paul here cautions Timothy, the suitableness of the present admonition will be very apparent.]

and follow after righteousness,-To restrain the sins of youth and cultivate righteousness and holiness is to lay the foundation in youth far resisting the sins of the middle and old age. He was to avoid youthful lust on the one hand, and on the other to follow after righteousness, doing right with Gods law as the standard of living.

faith,-Fidelity in all the relations to God and man. Fidelity is the practice of faith.

love,-Love is the doing good to all through discharging the duties God has laid upon man.

peace,-The peace that comes of doing the will of God; peace with all that are at peace with God.

with them that call on the Lord out of a pure heart.-[To call upon is to invoke his aid. To call upon the name of Jesus Christ our Lord is to invoke his aid as the Christ, the Messiah predicted by the prophets, and as our almighty and sovereign possessor and ruler. It is in that sense that Jesus is Lord. All authority in heaven and on earth was committed unto him (Mat 28:18) after he died and rose again that he might be the Lord of the dead and the living; that is, that he might acquire that peculiar right of possession in his people which arises from his having purchased them with his own blood (Act 20:28). To call upon the name of Jesus as Lord is therefore to worship him. It looks to him for that help which God only can give. All Christians, therefore, are worshipers of Christ and every sincere worshiper is a true Christian. The phrase expresses not so much an individual act of invocation as an habitual state of mind and its appropriate expression.]

Fuente: Old and New Testaments Restoration Commentary

righteousness

(See Scofield “1Jn 3:7”).

Fuente: Scofield Reference Bible Notes

Flee: Pro 6:5, 1Co 6:18, 1Co 10:14, 1Ti 6:11

youthful: Psa 119:9, Ecc 11:9, Ecc 11:10, 1Pe 2:11

follow: 1Ti 4:12, 1Ti 6:11, Heb 12:14, 3Jo 1:11

charity: 1Co 14:1

peace: Rom 14:17, Rom 14:19, Rom 15:5, Rom 15:6, 1Co 1:10, Heb 12:14, 1Pe 3:11

call: 1Ch 29:17, 1Ch 29:18, Psa 17:1, Psa 66:18, Psa 66:19, Pro 15:8, Act 9:14, 1Co 1:2, 1Ti 2:8

out: 1Ti 1:5, 1Ti 4:12

Reciprocal: Gen 39:10 – or to be Gen 39:12 – and he left Lev 15:18 – the woman Pro 1:4 – to the Pro 7:8 – General Pro 15:9 – he loveth Pro 21:21 – that Isa 51:1 – ye that follow Mat 5:9 – are Mar 9:50 – have peace Rom 6:12 – in the lusts Rom 12:18 – General 1Co 9:27 – I keep 2Co 13:11 – live 1Th 5:13 – and be 1Ti 1:4 – questions 1Ti 5:2 – with 2Ti 3:10 – faith Tit 1:8 – sober

Fuente: The Treasury of Scripture Knowledge

2Ti 2:22. Youthful lusts. Thayer defines the first word, “peculiar to the age of youth, youthful.” The phrase means those desires that are more common in one who is young. The Lord will not overlook a misdeed of one on the ground of his “early years.” Joseph was scarcely out of his “teens” when his mistress tried to seduce him, yet he was able to resist her advances by the faith he had in God. In 1Ti 4:12 the evangelist is told not to let anyone despise or belittle his youth. Our present passage is similar in its purpose, and he is to maintain the respect of others by practicing the things that both young and old should do in order to please God, and be an example to others. Righteousness is a general term and always means the practice of that which is right. To follow after it requires that one make it his daily conduct, not merely when it is covenient. Faith, when used with reference to one’s manner of life, means the conduct of one who is true or faithful to the will of the Lord. Charity in this passage denotes a sincere interest in the welfare of others. Peace must be in accord with the wisdom that is from above (Jas 3:17). Such a peace is not always agreeable to others, hence Paul specifies that Timothy may have it with those who are pure in heart in the sight of the Lord.

Fuente: Combined Bible Commentary

2Ti 2:22. Flee also youthful lusts. The English suggests too exclusively the thought of simple sensual desires, and these were doubtless prominent in St. Pauls thoughts, but the words have a wider range, and include a young mans vanity or ambition or impressiveness as well.

Peace, with them. Better, peace with them, without the comma, as connecting the last words of the verse with the word to which they of right belong.

Fuente: A Popular Commentary on the New Testament

Still our apostle proceeds in his holy, cautionary directions to Timothy what to avoid, and what to follow.

He advises him, 1. To avoid and flee youthful lusts: by which may be understood, not only the lusts of the flesh, but also the lusts and vices of the mind, as ambition and pride, vain-glory and ostentation.

Where note, That the flesh, with its affections and lusts, are such dangerous enemies to our holiness and salvation, that the holiest of ministers and best of men have need, very great need, to be warned of them, and cautioned against them: flee thou, O Timothy, also youthful lusts.

2. He advises Timothy also to avoid foolish and unlearned questions, that is, controversies and disputes, knowing that such contentious wranglings do but engender strife.

It is not unworthy our observation, that no less than four times in these two epistles, do we meet with this precept from the apostle, to avoid questions and disputes, and to apply to that which is practical, showing of what great importance it is so to do; and we shall meet with it again in the epistle to Titus. Tit 3:9

From whence learn, That disputes about matters which only serve to beget strife and contention, but tend little to edification in faith and holiness, are vain talking, unprofitable disputes, and as such to be avoided.

Observe next, he directs Timothy what to follow, having shown him what to avoid; namely, to follow after righteousness and faith, peace and charity with all persons, but especially with all our brethren and fellow-Christians calling on the same Lord, and professing the same faith with us.

Where note, That we ought to have charity for, to maintain peace with, and by no means to separate from our communion, any person who serves Christ with a pure heart: Follow, says our apostle, charity and peace, with all those that call on the Lord Jesus Christ out of a pure heart.

Fuente: Expository Notes with Practical Observations on the New Testament

2Ti 2:22. Flee youthful lusts Or desires, namely, those peculiarly incident to youth; that is, shun all occasions of exciting or gratifying them, whether, on the one hand, the love of sensual pleasure and the inclination to gratify the appetites and senses of the body, or, on the other, pride, ambition, vain-glory, rashness, contention, obstinacy; vices to which young persons are peculiarly obnoxious; and which some who are free from sensual lusts, are at little pains to avoid; but follow, &c. That is, instead of making provision for these carnal dispositions, or yielding to their motions when they arise, pursue with the greatest ardour and intenseness of mind, and with all diligence and constancy, righteousness In all its branches; every part of thy duty toward God and man; faith Or fidelity; charity That is, love; peace with them that call on the Lord, &c. Especially with all the true people of God.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

Okay, “flee also youthful lusts” means what in your mind?

The word also lists the youthful lusts on the same plain as false doctrine – quite an important concept for the Christian!

Being young it might be clearer in mind as to what is mentioned, but as we age those lusts tend to seem less important and some may even forget them.

Let me see if I can approach this subject with any semblance of reality at the ripe old age of sixty-three. I seem to have faint recollections of physical lust that seemed to be one of the most important driving forces. Quickly behind that I seem to remember the lust for material things such as cars, neat accessories for the said cars, and maybe a little desire for other toys while desiring a pretty girl to ride in that same car.

In my day car accessories were a good radio or record player and a nice set of rims nowadays they have great toys to lust after – $40, 000 containers for all the toys available the GPS, the CD changers, the 1000 watt stereo systems, the televisions, the DVD players and a host of other items. I didnt know what youthful lust was compared to the possibilities of today.

I seem also to have had a great desire toward matrimony or at least someone to accompany me through those lonesome days.

These items tend to take over the person’s thought life, time and energies.

I suspect Paul is trying to say, don’t allow anything to consume you the way false doctrine can consume you – or the way youthful lusts consume you.

He then gives a list of items to substitute for these two driving forces in the life of the believer. Items that will take ones attention from that which is incorrect.

This is Good. Substitute good habits for the bad. When the doctors told me to stop eating sugar, salt and fats, I didnt stop eating, I just substituted a good set of eating habits for the old bad ones.

BUT do the following:

Follow righteousness: This would be the opposite of the sin that the other path leads to. Sadly, we can only serve that which is righteous or that which is unrighteous. One leads to honor and the other to dishonor.

That is a choice that each of us must make for ourselves and it is a critical choice that quite possibly dictates the path of our lives.

Faith in this verse is the word in Greek that is normally translated faith. It seems to mean confidence in something or assurance of something. Having faith in evolution is having a confidence in the truth of this false teaching, while faith in creationism is a belief that the Word of God is true.

Charity is the Greek term agape which is a self-sacrificing love – a love that benefits the object of that love even to the detriment of the one loving.

Peace means pretty much what we hold it to mean – peace versus war – peace of assurance of salvation – rest as opposed to turmoil.

Call on the Lord out of a pure heart. Personally I have noticed I don’t call on Him much when my heart isn’t pure so I can know if I am praying I must be on His ground rather than my own.

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

2:22 {13} Flee also youthful lusts: but follow righteousness, faith, charity, {14} peace, with them that call on the Lord out of a pure heart.

(13) Returning to the matter from where he digressed in 2Ti 2:16 , he warns him to exercise himself in serious matters, and such as pertain to godliness.

(14) The sixth admonition: we must above all things avoid all bitterness of mind, both in teaching all men, and also in calling those back who have gone out of the way.

Fuente: Geneva Bible Notes

3. Summary applications 2:22-26

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

Paul urged Timothy to run away from the attractive desires that appeal especially to the young. In view of the context he was probably thinking of the desire to argue, to develop a unique theology, to make a reputation for oneself by being doctrinally innovative, and the like. All of these are desires that the individuals Paul warned Timothy to avoid indulged. Nevertheless "youthful lusts" is certainly a broad enough term to include sexual passions as well (cf. Gen 39:12). [Note: See "How Common Is Pastoral Indiscretion?" and "Private Sin of Public Ministry," Leadership 9:1 (Winter 1988):12-13 and 14-23.] In contrast, Timothy should run toward the goals of right behavior, faith in God, love for all people, and peace with his fellow committed brethren. Other Pauline virtue lists with more than three items are in 2Ti 3:10; 2Co 6:6-7; Gal 5:22-23; and Col 3:12-15.

"V. 22 does not simply reiterate what precedes it but gives, rather, a wider perspective on what true sanctification means. It is added to forestall the false impression that avoiding fellowship with false teachers, essential as that is, is all there is to sanctification." [Note: Knight, p. 420.]

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