Exegetical and Hermeneutical Commentary of 2 Timothy 2:23
But foolish and unlearned questions avoid, knowing that they do engender strifes.
23. But foolish and unlearned questions ] But those foolish and ignorant questionings steadily refuse; as above ‘beware their bad doctrine; their foolish questioning decline.’
unlearned ] The word occurs nowhere else in N.T., its meaning ‘indoctus’ and then ‘ineptus’ is seen in Pro 8:5, ‘Ye fools, be ye of an understanding heart.’ Hence its appropriate union here with ‘foolish.’ ‘Ignorant’ has a shade of moral fault very frequently, which makes it a better rendering than ‘unlearned.’ Cf. Psa 49:10, ‘the ignorant and foolish’ (Pr.-B. V.).
questions ] ‘Questionings,’ see note on 1Ti 1:4.
avoid ] ‘Decline,’ see note on 1Ti 4:7 where the form of the sentence is very similar to 2Ti 2:22.
knowing ] Seems to require some such addition as ‘as thou dost’ to render the original; ‘knowing that’ being a weak and colloquial phrase by itself.
Fuente: The Cambridge Bible for Schools and Colleges
But foolish and unlearned questions avoid; – see the notes at 2Ti 2:16; compare the notes at 1Ti 1:4, 1Ti 1:6; 1Ti 4:7. The word unlearned, here, means trifling; that which does not tend to edification; stupid. The Greeks and the Hebrews were greatly given to controversies of various kinds, and many of the questions discussed pertained to points which could not be settled, or which, if settled, were of no importance. Such has been the character of no small part of the disputes which have agitated the world. Paul correctly says that the only effect of such disputes is to engender harsh contention. Points of real importance can be discussed with no injury to the temper; but people cannot safely dispute about trifles.
Fuente: Albert Barnes’ Notes on the Bible
2Ti 2:23
Foolish and unlearned questions avoid.
The Greek word translated unlearned, is better rendered ignorant. These questions, which the false teachers, with whom Timothy was so much thrown, loved to put forward for discussion, could hardly be termed unlearned–much useless learning being often thrown away in these disputings of the schools–but were rather pointless, stupid, as well as foolish. (H. D. M. Spence, M. A.)
Ignorant questionings
I. Unadvised and unlearned questions are to be avoided.
1. For the ground of them is not good: such spring either from curiosity or ignorance.
2. The fruit therefore will be bitter; for nothing profitable.
II. Sin in the first causes is to be prevented. What of less motion or power than a word–a question? yet such of all men are to be regarded.
III. The causes of sin once discerned are to be resisted, shunned. Thou knowest that fond reasonings, unadvised disputings, beget quarrels, stir up strifes: therefore reject them, flee from them.
IV. Foolish questions raise contentions. It is a wonder to see what abundance of ill fruit one branch of fond reasoning hath produced. Like a bone cast amongst curs, an unlearned question will cause men to snarl, bite, and quarrel. (J. Barlow, D. D.)
Foolish questionings
A lady, of whom we beard in our travels, had worried several ministers who sought her good by always telling them that she could not believe till they could explain to her how God could be without a beginning. For, said she, if He never began, then He has not begun, and there can be no God at all. Very dexterous are certain persons in blocking up their own road, and yet, perhaps, there is no great dexterity in it, for the proverb says, A fool may put questions which a wise man cannot answer. In the Vatican at Rome we saw the renowned statue of the boy who has a thorn in his foot, and is busy extracting if. He was doing this when we first saw him, and three years after he was attempting the same operation. We have good reason for believing that he is even now in the same posture, and will be found in like attitude fifty years hence. He is carved in marble, and therefore is excused for making no progress; but what shall be said of living, thoughtful individuals who year after year are trifling with imaginary difficulties, and never set foot on the road to heaven? (C. H. Spurgeon.)
Unwise curiosity
The over-curious are not over-wise. (Massinger.)
Metaphysical subtleties
Defend me, therefore, common sense, say I,
From reveries so airy, from the toil
Of dropping buckets into empty wells,
And growing old in drawing nothing up.
(Cowper.)
Religious strife
Huxley came to Baltimore to attend a general conference in 1820. A discussion arose on a question of order, whether presiding elders should be elected by preachers or not, and the dispute had waxed warm, not to say hot. Brother Huxley had said not a word through it all, but at the close of the session the Bishop called upon him to make the concluding prayer. He knelt and said, Now, O Lord, Thou knowest what a time weve had here discussing and arguing about this eider question, and Thou knowest what our feelings are. We do not care what becomes of the ark; its only who drives the oxen. (Christian Age.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. Foolish and unlearned questions] See the notes on 1Ti 1:4; “1Ti 4:7“, and “Tit 3:9“.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is a precept or caution of the same nature with those, 1Ti 1:4; 4:7; and 2Ti 2:16. The repetition of this precept of the apostle four times in these two short Epistles, lets us know how important a thing he judged it, that ministers of the gospel should not spend their time in their discourses to their congregations, in things that tend nothing to the building up of their hearers in faith or holiness, being either old wives fables, like the stories in the popish legends, or the apocryphal stories of Bel and the Dragon, Tobit and his dog, and the swallows dunging in his eye, &c.; or sifting out genealogies, or vain and impertinent discourses, or idle, fruitless questions, which tend not to edifying, but to satisfy curiosity, and increase strife and ungodliness; which kind of preaching the apostle also had defamed, 1Ti 6:4, as the issue of pride, and ignorance, and dotage, and here he calls such questions
unlearned in the same sense, because impertinent to the end of preaching. The vanity of human nature, and their non-subjection to the will of God, appeareth much in this, that notwithstanding the unreasonableness of such preaching, and the direct opposition of it to the so often repeated precepts of the apostle, and to Titus, Tit 3:9, and Pauls proposing of his own example to the contrary, 1Co 2:1-4; yet for many years in the times of popery the people were fed with little besides these husks; and too many yet, either out of pride, to show their parts and reading, or ignorance of the mysteries of godliness, and the true end of preaching, or dotage about unprofitable speculations and niceties, can find little better food than these husks for poor peoples souls.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. (Tit3:9.)
unlearnedGreek,“undisciplined”; not tending to promote the discipline offaith and morals (Pr 5:23).”Uninstructive”; in contrast with “instructing”(2Ti 2:25), and “wise untosalvation” (2Ti 3:15).
avoid“decline.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But foolish and unlearned questions avoid,…. Such as have no solid wisdom in them, and are foreign from the Gospel, the wisdom of God in a mystery, and are not useful and unedifying; such ought to be avoided, publicly and privately; they should not be started in the public ministry, nor attended to in private conversation; as being unworthy of the notice of a minister of the Gospel wise and learned, and useless to the church, and to his hearers.
Knowing that they do gender strife; about words, and contentions, which break the peace of churches, and hinder the profit of souls, and the progress of the Gospel.
Fuente: John Gill’s Exposition of the Entire Bible
Ignorant (). Old verbal, here only in N.T. ( privative and ). Untrained, uneducated, “speculations of a half-educated mind” (Parry).
Refuse (). See 1Ti 4:7.
They gender strifes ( ). Present active indicative of old and common verb (Ro 9:11). “They beget battles.” See 2:14.
Fuente: Robertson’s Word Pictures in the New Testament
Foolish [] . In Pastorals only here and Tit 3:9. Mwrov means dull, sluggish, stupid : applied to the taste, flat, insipid : comp. mwranqh have lost his savor, Mt 5:13. In Pastorals never substantively, a fool, but so in 1Co 3:18; 1Co 4:10. Comp. afrwn, 1Co 14:36.
Unlearned [] . Rev. ignorant is better; but the meaning at bottom is undisciplined : questions of an untrained mind, carried away with novelties : questions which do not proceed from any trained habit of thinking.
Questions [] . Better, questionings. See on 1Ti 6:4. Avoid [] . See on 1Ti 4:7 Better, refuse or decline. Gender [] . Only here in Pastorals. In Paul, metaphorically, 1Co 4:15; Phl 1:10; Gal 4:24.
Fuente: Vincent’s Word Studies in the New Testament
1) “But foolish and unlearned questions avoid” (tas de moras kai apaideutous zeteseis paraitou) “But the foolish (moronic) and uninstructed (childish) questionings refuse, or avoid,” as vain, empty, idle babblings, 2Ti 2:16; Mat 12:36; Mat 12:41-42; Ecc 12:13-14.
2) “Knowing that they do gender strifes.” (eidos hoti genosin machas) “Perceiving that they beget or spawn fights (bickerings and railings):” Such behavior is unbecoming for a Christian to engage in or listen to; Psa 1:1-3; for such creates confusion and God is not its author; 1Co 14:33; Pro 16:18; Pro 22:10; Pro 26:17; Proverbs 20-22; Tit 3:9-10.
Fuente: Garner-Howes Baptist Commentary
23 But avoid foolish and uninstructive questions He calls them foolish, because they are uninstructive; that is, they contribute nothing to godliness, whatever show of acuteness they may hold out. When we are wise in a useful manner, then alone are we truly wise. This ought to be carefully observed; for we see what foolish admiration the world entertains for silly trifles, and how eagerly it runs after them. That an ambition to please may not urge us to seek the favor of men by such display, let us always remember this remarkable testimony of Paul, that questions, which are held in high estimation, are nevertheless foolish, because they are unprofitable.
Knowing that they beget quarrels Next, he expresses the evil which they commonly produce. And here he says nothing else than what we experience every day, that they give occasion for jangling and debates. And yet the greater part of men, after having received so many instructions, do not at all profit by them.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
2Ti. 2:24. And the servant of the Lord must not strive.The wrangling spirit that delights in strife should never be seen in the messenger of the gospel of peace and good-will. But be gentle.The word occurs again in New Testament only at 1Th. 2:7. It is used of an amiable conduct or disposition of a superior towards an inferior, or an outward mildness and gentleness especially in bearing with others. Apt to teach.He must be didacticnot only having the ability but the willingness to teach. Though the public address in the congregation was permitted to every one with a charisma, still the bishop in particular had to know how to handle doctrine. Patient.Able to endure evil, as it is directed against himself. On the necessity of a high priest being compassionate to the erring see Heb. 5:2.
2Ti. 2:25. Those that oppose themselves.When a man imagines those who are bent on his welfare are his worst enemies, he sets himself with very determined opposition.
2Ti. 2:26. That they may recover themselves.A.V. margin, awake. R.V. margin, Gr. return to soberness. The preposition in the compound word may express motion from beneath, and so the word would mean that they may come up out of the stupefaction which holds them down, but the classical meaning is, to become sober again. Heretical teaching, like intoxication, clouds mens wits. Who are taken captive by him at his will.R.V. having been taken captive by the Lords servant unto the will of God. The sense conveyed by the A.V. (which is the interpretation given by most modern commentators) is singularly flat and insipid, says Bishop Ellicott. The R.V., which gives the interpretation of Wetstein, Bengel, and others, is equally objectionable, says the same authority, who adopts with but little hesitation the interpretation of Beza. This connects that they may recover themselves out of the snare of the devil with unto His will, i.e. unto Gods will. So we get the translation, And that they may return to soberness out of the snare of the devil, though holden captive by him to do his will. See R.V. marginal note.
MAIN HOMILETICS OF THE PARAGRAPH.2Ti. 2:23-26
The Duty of the Gospel Teacher.
I. To remember that he is the servant of the Lord (2Ti. 2:24).The minister of the gospel is not the servant of man, or of a clique or party, nor is he the servant of the Church excepting so far as in serving the Church he is serving the Lord. His high distinction is to be the servant of the Lord; from Him he receives his commission and authority, and to Him he is accountable. The servant should seek to imitate the spirit and example of his Master.
II. To be careful to avoid themes provocative of useless contention (2Ti. 2:23).A spark will raise a conflagration; a single word may light the lurid torch of war. You may tame the wild beast; the conflagration of the American forest will cease when all the timber and the dry wood is consumed; but you cannot arrest the progress of that cruel word you uttered carelessly yesterday or this morning (Robertson). Of all men the minister of the gospel should be cautious and circumspect in speech. An indiscreet word may lead to endless contention.
III. To mingle gentleness and patience with sound and faithful instruction (2Ti. 2:24-25).The successful teacher must have not only intelligence and ability, but the aptitude that comes from patient study and the gentleness which is the fruit of stern self-discipline. He is to be gentle that he may not be the cause of wrong, and patient so as to endure wrong. To gain influence with others we must practise much self-suppression. The simplest statement of truth will sometimes raise opposition. It should be our aim to allay or disarm opposition, so that the taught may receive with meekness the engrafted word. Truth is most effective in the mind prepared for its reception. The judicious teacher will know when and how to speak.
IV. To aim at the moral rescue of those ensnared in error (2Ti. 2:25-26).The gospel teacher has to contend not only with subtle phases of error, but with the devil, the great master-spirit of all error. To rescue man from sin is to snatch him from the clutches of the evil one. Everything depends on the manner and spirit in which the truth is presented, and every possible means should be used to ensure success. Anthony Blane, one of Felix Neffs earlier converts, was very earnest in winning souls for Christ. The enemies of the gospel were angry at his success, and treated him with scoffs and threats. One night he was followed by a man in a rage, who struck him a violent blow on the head. May God forgive and bless you! was Anthonys quiet and Christian rejoinder. A few days after the same man met him in a narrow road, and stretching out his hand beseechingly, cried in a tremulous voice, Mr. Blane, forgive me, and let all be over! Thus did this disciple of Christ, by gentle and peaceful words, make a friend of an enemy.
Lessons.
1. The best teacher is always anxious to learn.
2. To teach others to profit we must be masters of ourselves.
3. The highest end of teaching is the salvation of others.
GERM NOTES ON THE VERSES
2Ti. 2:23-26. The Model Preacher
I. Avoids occasions of strife.
II. Understands the use and power of gentleness.
III. Is thoroughly master of his theme.
IV. Aims at the immediate rescue of men from the thraldom of sin and Satan.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(23) But foolish and unlearned questions avoid.The Greek word translated unlearned is better rendered ignorant. These questions which, as we have seen above, the false teachers, with whom Timothy was so much thrown, loved to put forward for discussion, could hardly be termed unlearnedmuch useless learning being often thrown away in these disputing of the schoolsbut were rather pointless, stupid, as well as foolish. The nature of these questions of controversy has been discussed above.
Knowing that they do gender strifes.Knowingas thou dostfrom sad and frequent experience, what conflicts, heart-burnings, estrangements, these abstract questions between rival teachers and rival sects engendered.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. But In order to attain peace, even with these, avoid foolish questions, inquiries, and discussions about subtle unrealities.
Strifes Literally, fights; that is, quarrels; contests where truth is not the object, but in which the selfish or malign emotions are engaged.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But foolish and ignorant (inane, senseless) questionings refuse (or ‘avoid’), knowing that they engender strifes,’
Timothy must avoid being caught up in foolish and inane issues and questionings, and must reject them, knowing that all they do is cause arguments (in general early philosophers were very, and often violently, argumentative). Furthermore they also result in time wasting.
Fuente: Commentary Series on the Bible by Peter Pett
2Ti 2:23 is in contrast ( ) with 2Ti 2:22 . As in 1Ti 1:4 ; 1Ti 6:4 , are brought forward as the characteristic of heresy. Paul calls them ] , Tit 3:9 .
, properly, “uninstructed;” in N. T. . .; more frequently found in LXX. and Apocrypha, but only in reference to persons. It is synonymous with ( ); even here, where it refers to things, it is synonymous with (= ineptus). There is no just ground for Hofmann’s supposition, that it is to be derived here not from , but from , and hence that it means “unsuited for educating spiritually” (Mosheim, Heydenreich, Mack, Matthies).
On , comp. 1Ti 4:7 ; 1Ti 5:11 .
does not give the reason why Timothy should follow the exhortation (equivalent to “since, or because, you know”); it forms part of the exhortation in the sense: “as you know (consider);” comp. Tit 3:11 ; 1Co 15:58 ; Col 3:24 ; Col 4:1 .
] , Jas 4:1 , synonymous with ; opposed to , 2Ti 2:22 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
23 But foolish and unlearned questions avoid, knowing that they do gender strifes.
Ver. 23. But foolish and unlearned, &c. ] . Vitiligatorum naenias devita. Shift them off, set them by as seeds of sedition. Shake off vain questionists as great triflers. Such were the schoolmen, in detestation of whose vain jangling and doting about questions Luther saith, Prope est ut iurem nullum esse Theologum Scholasticum qui unum caput Evangelii intelligat; I could almost swear that there is not a schoolman that understands one chapter of the New Testament. One of their doctors said, that he had publicly expounded the Book of Job; but by that time he came to the 10th and 11th chapters, he did verily believe that Job was more vexed and tortured by his interpretations than ever he had been by his botches and ulcers. (Joh. Manl. loc. com.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23 .] But (contrast again to the hypothesis of the contrary of the last exhortation) foolish ( Tit 3:9 ) and undisciplined ( can hardly be wrested from its proper sense and made to mean ‘unprofitable ,’ but, as in reff., must mean lacking , shewing want of wholesome discipline. Grot. limits it too narrowly, when he says, “Intelligit hic Paulus qustiones immodestas: nam et Grci pro dicunt (sine disciplina): quia idem est et ”) questionings decline (reff.), being aware that they gender strifes (reff.): but (contrast to the fact of ) the (better than a , as De W. The meaning being much the same, and in the emphatic place representing , the definite art., in rendering, gives the emphasis, and points out the individual servant, better than the indefinite) servant of the Lord (Jesus; see 1Co 7:22 . It is evident from what follows, that the servant of the Lord here, in the Apostle’s view, is not so much every true Christian, however applicable such a maxim may be to him also, but the minister of Christ, as Timotheus was: cf. , &c. below) must not strive (the argument is in the form of an enthymeme: ‘propositionem ab experientia manifestam relinquit. Assumptio vero tacitam sui probationem includit, eamque hujusmodi: servum oportet imitari Dominum suum.’ Estius), but be gentle (ref.) towards all, apt to teach (ref.: so E. V. well: for, as Bengel, ‘hoc non solum soliditatem et facilitatem in docendo, sed vel maxime patientiam et assiduitatem significat.’ In fact these latter must be, on account of the contrast which the Apostle is bringing out, regarded as prominent here), patient of wrong (so Conyb., and perhaps we can hardly find a better expression, though ‘wrong’ does not by any means cover the meaning of the : ‘long-suffering’ would be unobjectionable, were it not that we have , to which that word is already appropriated. Plutarch, Coriolan. c. 15, says, that he did not repress his temper, , , , ), in meekness correcting (not ‘ instructing ,’ see reff., and note on , 2Ti 2:23 ) those who oppose themselves (better than as Ambrst., ‘eos qui diversa sentiunt:’ to take the general meaning of , satisfies the context better, than to supply . The Vulg., ‘eos qui resistunt veritati,’ particularizes too much in another way), if at any time (literally, ‘ lest at any time :’ but in later Greek sometimes loses this aversative meaning and is almost equivalent to . Cf. Viger, p. 457, where the annotator says of , ‘vocula tironibus spissime crucem figens, cum significat fortasse , vel si quando ,’ and he then cites this passage. The account to be given of the usage is that, from being commonly used after verbs of fearing, &c., then after verbs expressing anxiety of any kind ( , Xen.: , Plato: , Xen.: , Plato) its proper aversative force by degrees became forgotten, and thus it, and words compounded with it, were used in later Greek in sentences where no such force can be intended. De W. refers to Kypke for examples of this usage from Plut. and Athenus: but Kypke does not notice the word here at all) God may give them repentance (because their consciences were impure (see above on 2Ti 2:22 ) and lives evil. Cf. Ellic.’s remarks on .) in order to the knowledge of ( the ) truth (see note, 1Ti 2:4 ), and they may awake sober (from their moral and spiritual intoxication: so ., in ref. 1 Cor., and this same word in Jos.: the there, as the ensnarement by the devil here, being regarded as a kind of intoxication. There is no one word in English which will express : Conyb. has paraphrased it by ‘ escape, restored to soberness ’ (‘ return to soberness ,’ Ellic.): perhaps the E. V., ‘ recover themselves ,’ is as near an approach to the meaning as we can get. We have the word used literally by Plutarch, Camillus, c. 23: . . . , . Sir Thomas North renders it, ‘There were some notwithstanding did bustle up at the sudden noise.’ See also examples in Wetst.) out of the snare of the devil (gen. subj., ‘the snare which the devil laid for them.’ There is properly no confusion of metaphor, the idea being that these persons have in a state of intoxication been entrapped, and are enabled, at their awaking sober, to escape. But the construction is elliptic, = ), having been (during their spiritual ) taken captive by him unto (for the fulfilment of, in pursuance of) the will of Him (viz. God: that Other, indicated by . Thus I am now persuaded the words must be rendered: , referring to the devil, and it being signified that the taking captive of these men by him only takes place as far as God permits; according to His will. Rendering it thus, as do Aret., Estius, and Ellicott, I do not hold the other view, which makes and both refer to the devil, to be untenable. I therefore give my note much as it stood before, that the student may have both sides before him. The difficulty is of course to determine whether the pronouns are used of the same person, or of different persons. From the Greek expositors downwards, some have held a very different rendering of the words from either of those here indicated: Thl. e.g., , , , , , . This, it is true, does not get rid of the difficulty respecting the pronouns, but it pointed a way towards doing so: and thus Wetst., Bengel, and Mack, understand to apply to the , to God ‘ taken prisoners by God’s servant according to His will .’ (Bengel however, as Beza, Grot., joins . . with , which is unnatural, leaving . standing alone.) The great objection to this is, the exceeding confusion which it introduces into the figure, in representing men who are just recovering their sense and liberty, as , and in applying that participle, occurring as it does just after the mention of , not to that snare, but to another which does not appear at all. Aret. and Estius proposed the rendering given above; ‘taken captive by the devil according to God’s will,’ i.e. as Est., ‘quamdiu Deus voluerit, cujus voluntati nec diabolus resistere potest.’ De W. charges this with rendering as if it were , but the charge is not just: for the permitting the devil to hold them captive, on this view, would be strictly , ‘in pursuance of,’ ‘so as to follow,’ God’s purpose. The real objection perhaps is, that it introduces a new and foreign element, viz. the fact that this capture is overruled by God of which matter there is here no question. There is no real difficulty whatever in the application of and to the same person. Khner, 629, anm. 3, gives from Plato, Cratyl. p. 430, , , , (where the reason for the use of , viz. to emphasize the pronoun, is precisely as here: see below): from Lysias, c. Eratosth. p. 429, (which cases of followed by must not be dismissed, as Ellic., as inapplicable: they shew at all events that there was no absolute objection to using the two pronouns of the same person. See below). But he does not give an account of the idiom, which seems to be this: , from its very meaning, always carries somewhat of emphasis with it; it is therefore unfit for mere reflexive or unemphatic use, and accordingly when the subject pointed out by occurs in such unemphatic position, is replaced by . On the other hand, where emphasis is required, is repeated: e.g. Soph. Aj. 1039, , . And this emphatic or unemphatic use is not determined by priority of order, but by logical considerations. So here in , the is the mere reflex of which has just occurred, whereas in , the would, according to this rendering, bring out and emphasize the danger and degradation of these persons, who had been, in their spiritual , just taken captive at the pleasure of , their mortal foe. Still, it now seems to me it is better to adhere to the common meaning of the two pronouns, even though it should seem to introduce a new idea. The novelty however may be somewhat removed by remembering that God’s sovereign power as the giver of repentance was already before the Apostle’s mind).
Fuente: Henry Alford’s Greek Testament
2Ti 2:23 . : ignorant . An ignorant question is one that arises from a misunderstanding of the matter in dispute. Misunderstandings are a fruitful source of strife. Cf. 1Ti 6:4 .
: refuse, i.e. , Such questions will be brought before you: refuse to discuss them. The A.V., avoid might mean merely, Evade the necessity of meeting them.
: There is no other instance of the metaphorical use of this word in the N.T.
: in the weaker sense of contention, quarrel , as in 2Co 7:5 , Tit 3:9 ; but not Jas 4:1 .
Fuente: The Expositors Greek Testament by Robertson
foolish = the foolish. Greek. moros. See 1Co 1:25.
unlearned = uninstructed, and so, trifling. Greek. apaidentos. Only here in N.T., but occurs in the Septuagint several times translated “fools”,
questions. Greek. zetesis. See Act 26:30.
avoid = reject, or refuse. See 1Ti 4:7,
knowing. App-182.
gender = beget.
strifes. Greek. mache. See 2Co 7:5.
Fuente: Companion Bible Notes, Appendices and Graphics
23.] But (contrast again to the hypothesis of the contrary of the last exhortation) foolish (Tit 3:9) and undisciplined ( can hardly be wrested from its proper sense and made to mean unprofitable , but, as in reff., must mean lacking , shewing want of wholesome discipline. Grot. limits it too narrowly, when he says, Intelligit hic Paulus qustiones immodestas: nam et Grci pro dicunt (sine disciplina): quia idem est et ) questionings decline (reff.), being aware that they gender strifes (reff.): but (contrast to the fact of ) the (better than a, as De W. The meaning being much the same, and in the emphatic place representing , the definite art., in rendering, gives the emphasis, and points out the individual servant, better than the indefinite) servant of the Lord (Jesus; see 1Co 7:22. It is evident from what follows, that the servant of the Lord here, in the Apostles view, is not so much every true Christian,-however applicable such a maxim may be to him also,-but the minister of Christ, as Timotheus was: cf. , &c. below) must not strive (the argument is in the form of an enthymeme:-propositionem ab experientia manifestam relinquit. Assumptio vero tacitam sui probationem includit, eamque hujusmodi: servum oportet imitari Dominum suum. Estius), but be gentle (ref.) towards all, apt to teach (ref.:-so E. V. well: for, as Bengel, hoc non solum soliditatem et facilitatem in docendo, sed vel maxime patientiam et assiduitatem significat. In fact these latter must be, on account of the contrast which the Apostle is bringing out, regarded as prominent here), patient of wrong (so Conyb., and perhaps we can hardly find a better expression, though wrong does not by any means cover the meaning of the : long-suffering would be unobjectionable, were it not that we have , to which that word is already appropriated. Plutarch, Coriolan. c. 15, says, that he did not repress his temper, , , , ), in meekness correcting (not instructing, see reff., and note on , 2Ti 2:23) those who oppose themselves (better than as Ambrst., eos qui diversa sentiunt: to take the general meaning of , satisfies the context better, than to supply . The Vulg., eos qui resistunt veritati, particularizes too much in another way), if at any time (literally, lest at any time: but in later Greek sometimes loses this aversative meaning and is almost equivalent to . Cf. Viger, p. 457, where the annotator says of , vocula tironibus spissime crucem figens, cum significat fortasse, vel si quando, and he then cites this passage. The account to be given of the usage is that, from being commonly used after verbs of fearing, &c.,-then after verbs expressing anxiety of any kind (, Xen.: , Plato: , Xen.: , Plato) its proper aversative force by degrees became forgotten, and thus it, and words compounded with it, were used in later Greek in sentences where no such force can be intended. De W. refers to Kypke for examples of this usage from Plut. and Athenus: but Kypke does not notice the word here at all) God may give them repentance (because their consciences were impure (see above on 2Ti 2:22) and lives evil. Cf. Ellic.s remarks on .) in order to the knowledge of (the) truth (see note, 1Ti 2:4), and they may awake sober (from their moral and spiritual intoxication: so ., in ref. 1 Cor., and this same word in Jos.: the there, as the ensnarement by the devil here, being regarded as a kind of intoxication. There is no one word in English which will express : Conyb. has paraphrased it by escape, restored to soberness (return to soberness, Ellic.): perhaps the E. V., recover themselves, is as near an approach to the meaning as we can get. We have the word used literally by Plutarch, Camillus, c. 23: . . . , . Sir Thomas North renders it, There were some notwithstanding did bustle up at the sudden noise. See also examples in Wetst.) out of the snare of the devil (gen. subj., the snare which the devil laid for them. There is properly no confusion of metaphor, the idea being that these persons have in a state of intoxication been entrapped, and are enabled, at their awaking sober, to escape. But the construction is elliptic, = ), having been (during their spiritual ) taken captive by him unto (for the fulfilment of, in pursuance of) the will of Him (viz. God: that Other, indicated by . Thus I am now persuaded the words must be rendered: , referring to the devil, and it being signified that the taking captive of these men by him only takes place as far as God permits; according to His will. Rendering it thus, as do Aret., Estius, and Ellicott, I do not hold the other view, which makes and both refer to the devil, to be untenable. I therefore give my note much as it stood before, that the student may have both sides before him. The difficulty is of course to determine whether the pronouns are used of the same person, or of different persons. From the Greek expositors downwards, some have held a very different rendering of the words from either of those here indicated: Thl. e.g.,- , , , , , . This, it is true, does not get rid of the difficulty respecting the pronouns, but it pointed a way towards doing so: and thus Wetst., Bengel, and Mack, understand to apply to the ,- to God-taken prisoners by Gods servant according to His will. (Bengel however, as Beza, Grot., joins . . with , which is unnatural, leaving . standing alone.) The great objection to this is, the exceeding confusion which it introduces into the figure, in representing men who are just recovering their sense and liberty, as ,-and in applying that participle, occurring as it does just after the mention of , not to that snare, but to another which does not appear at all. Aret. and Estius proposed the rendering given above;-taken captive by the devil according to Gods will, i.e. as Est., quamdiu Deus voluerit, cujus voluntati nec diabolus resistere potest. De W. charges this with rendering as if it were , but the charge is not just: for the permitting the devil to hold them captive, on this view, would be strictly , in pursuance of, so as to follow, Gods purpose. The real objection perhaps is, that it introduces a new and foreign element, viz. the fact that this capture is overruled by God-of which matter there is here no question. There is no real difficulty whatever in the application of and to the same person. Khner, 629, anm. 3, gives from Plato, Cratyl. p. 430, , , , (where the reason for the use of , viz. to emphasize the pronoun, is precisely as here: see below): from Lysias, c. Eratosth. p. 429, (which cases of followed by must not be dismissed, as Ellic., as inapplicable: they shew at all events that there was no absolute objection to using the two pronouns of the same person. See below). But he does not give an account of the idiom, which seems to be this: , from its very meaning, always carries somewhat of emphasis with it; it is therefore unfit for mere reflexive or unemphatic use, and accordingly when the subject pointed out by occurs in such unemphatic position, is replaced by . On the other hand, where emphasis is required, is repeated: e.g. Soph. Aj. 1039, , . And this emphatic or unemphatic use is not determined by priority of order, but by logical considerations. So here in , the is the mere reflex of which has just occurred,-whereas in , the would, according to this rendering, bring out and emphasize the danger and degradation of these persons, who had been, in their spiritual , just taken captive at the pleasure of , their mortal foe. Still, it now seems to me it is better to adhere to the common meaning of the two pronouns, even though it should seem to introduce a new idea. The novelty however may be somewhat removed by remembering that Gods sovereign power as the giver of repentance was already before the Apostles mind).
Fuente: The Greek Testament
2Ti 2:23. , foolish and unlearned) For thou oughtest , to instruct, 2Ti 2:25, and to be wise, 2Ti 3:15; comp. foolish, Tit 3:9.-, strifes) Ibidem.
Fuente: Gnomon of the New Testament
2Ti 2:23
But foolish and ignorant questionings refuse,-Things not taught by God are to be avoided because they breed strife and division.
knowing that they gender strifes.-[Paul correctly says that the effect of such disputes is to engender harsh contention and strife. Points of vital import can and should be discussed carefully and prayerfully by those who are diligently and prayerfully seeking the truth.]
Fuente: Old and New Testaments Restoration Commentary
2Ti 2:14, 2Ti 2:16, 1Ti 1:4, 1Ti 4:7, 1Ti 6:4, 1Ti 6:5, Tit 3:9
Reciprocal: Pro 6:19 – that soweth Pro 17:14 – leave Pro 26:17 – passeth Act 18:15 – a question 1Co 1:11 – that there Eph 4:31 – wrath Col 3:8 – anger 1Ti 1:6 – turned 2Ti 3:5 – from Tit 1:1 – the acknowledging
Fuente: The Treasury of Scripture Knowledge
2Ti 2:23. Unlearned questions means subjects that are not instructive. Many times we hear brethren worrying and laboring over matters that are not set forth in the scriptures, and often it is concerning inquiries that would not be of any profit even if they could be solved. Such conversations are foolish, and Timothy is directed to avoid them. They not only are without any lawful result, but rather will they gender (beget) strifes. The last word is from MACHE which Thayer defines, “A fight, combat; quarrel.” Sincere contention on behalf of a revealed principle is right and is commanded (Jud 1:3), but an argument over useless words is always wrong.
Fuente: Combined Bible Commentary
2Ti 2:23. Unlearned questions. The English adjective does not quite represent the force of the Greek, but it is not easy to find a better. Undisciplined, perhaps, comes nearest. What is meant are the questionings which suggest themselves to untrained, uneducated minds, and which a true intellectual culture would lead men to avoid. What these were we cannot definitely say.
Strifes. Better, fightings, in the literal sense of the word.
Fuente: A Popular Commentary on the New Testament
2Ti 2:23-25. But foolish and unlearned questions Or unimportant subjects of inquiry and debate; avoid, knowing that they gender strifes Or contentions in the church; and certainly it is a most important part of the duty of a Christian minister to guard against all occasions of offence and mischief. For the servant of the Lord must not strive Or contend eagerly and passionately, as do the vain wranglers spoken of in the preceding verse; but be gentle Or mild, forbearing, and long-suffering; unto all men; apt to teach Chiefly by patience and unwearied assiduity. In meekness Of which he has always need; instructing those who oppose themselves Or who set themselves in opposition to the doctrines of the gospel; if peradventure Or by any means; God may give them repentance to the acknowledgment The belief and profession; of the truth In these verses, the apostle seems to have had Christs example as a teacher in his eye, proposing it as a model to all who are employed in teaching. The virtues here mentioned, our Lord generally exercised in teaching. Yet, on some occasions, he departed from his usual mildness, and with great severity reproved notorious sinners; such as the scribes and Pharisees. In the same manner, the prophets and apostles used strong speech in checking obstinate offenders; while those who showed any candour and honesty in their opposition to the truth, they instructed with the greatest meekness. Macknight. That they may recover themselves Or rather, may awake, and deliver themselves; out of the snare of the devil In which they have lain sleeping, and, as it were, intoxicated. In order to understand this beautiful image, says Doddridge, it is proper to observe, that the word properly signifies to awake from a deep sleep, or from a fit of intoxication, and refers to an artifice of fowlers to scatter seeds impregnated with some drugs intended to lay birds asleep, that they may draw the net over them with the greater security. Who are taken captive by him Greek, , caught alive. The word denotes the action of a fisher, or hunter, who takes his prey alive in order to kill it; which is properly applied to Satans insnaring men in order to destroy them. And the snares in which he takes them are those prejudices, errors, lusts, and vices, in which he entangles, and by which he detains them his captives, in the most shameful bondage, danger, and misery, while they have been dreaming, perhaps, of liberty and happiness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
ARGUMENT 5
THE VICTORY OF THE LORDS SERVANT
23. Avoid foolish and unlearned questions, knowing that they gender strifes. The great Spurgeon said when his members backslid they always became much concerned to know who Cains wife and Melchizedek were. Satan uses all sorts of silly, foolish, and worthless questions to tangle weak Christians and attract their attention from Christ, and plunge them into hell. These foolish questions are not answered in the Bible, from the simple fact that they are not worth answering.
24. It does not behoove the servant of the Lord to strive, but to be gentle toward all, competent to teach, enduring evil. Never argue with any one. You see here you are positively forbidden to contend with any person. Be thoroughly posted in Gods Word, and competent to teach the people; but be sure you teach them in an uncontroversial way. Utterly ignore their spirit of controversy. Like a Christian gentleman, teach all you meet the simple truth of God in a kind, frank, and uncontroversial spirit. These disputers are all idolaters, worshipping their creed, and trying to bend the Bible to it. They need your prayers for personal salvation, instead of the cudgel of controversy. Teach them the Word of God; patiently endure all their abuse for Christs sake, and pray for them with your might.
25. In meekness instructing the opposers, lest at some time God may give unto them repentance unto the perfect knowledge of the truth. We receive
knowledge of the truth in regeneration and perfect knowledge; i.e., we reach experimental certainty in sanctification. John Wesley preached the repentance of Christians. In that case we call it consecration, which is but a continuation of the repentance we began when a sinner, both being generically identical; i.e., a giving up; e.g., the sinner giving all of his bad things (for he has nothing else) to the devil, where they belong, and leaving him and his sins with him forever, and the Christian giving up all of his good things (in consecration) to the Lord, to be used for his glory forever.
26. They may escape from the snare of the devil, having been led captive by same [servant of the Lord] at his will; i.e., the will of this servant of the Lord. (See R.V.) Of course, these wicked disputers have been captivated by the devil and led away, but this servant of the Lord, in patience, love, and kindness, suffering all their abuses and persecutions by the grace of God out generals the devil, captivating them and leading them away from Satan to God, and receiving a crown of glory for saving them, which he never could have done if he had antagonized them in controversy.
Fuente: William Godbey’s Commentary on the New Testament
“But foolish and unlearned questions avoid, knowing that they do gender strifes.”
Just what are foolish and unlearned questions that we should avoid? Some would suggest a question like “How many angels can stand on the head of a pin?” I would feel comfortable using the question to begin a discussion on the character of angels, though I would not dwell on the question for long.
If, on the other hand, you allow a discussion on the question to continue, you could consume a large amount of time, and most likely sooner or later would introduce friction and strife to the group.
I used to open a class hour to discuss the Sons of God/daughters of men issue in the Old Testament. I did it so that the class could see all sides of the question and learn how to gather facts and present an argument. It normally went well, however one morning I had two women that were certain they were the dominant force in the class to be reckoned with and they caused quite a disturbance to the usually smooth discussion.
A person bent on strife will introduce it no matter the topic, but most certainly if the question has little value to begin with.
The second phrase assumes that the person knows about the result of these sorts of questions – they know they bring strife amongst the brethren.
Anyone knowingly introducing strife into a church is in question as to wisdom as well as motivation.
This is one reason many pastors, when contemplating the newcomers for church membership, call the old pastor first to see if there was trouble. If there was a problem many pastors ask the prospective member to return to settle their business at their old church before going forward with membership.
You don’t need to accept troublemakers into your assembly – you will have enough problems without them most likely.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Timothy needed to refuse to participate in unwise and immature debates since these generate arguments that prove divisive (cf. 1Ti 1:7).
"Such questions will be brought before you: refuse to discuss them." [Note: White, 4:168.]
Those who participate in this activity as a type of sport are ignorant (apaideutous). The same Greek word means undisciplined, uneducated, or rude.
"The irrelevancy of much of the controversy then prevalent among Christians seems to have deeply impressed St. Paul; again and again he returns to this charge against the heretical teachers, that their doctrines are unprofitable and vain, and that they breed strife about questions either unimportant or insoluble." [Note: Bernard, p. 126.]