2 Timothy 2

Ver. 4. No man that warreth &c.] The legionary soldiers among the Romans were not suffered to engage in agriculture, merchandise, mechanical employment, or any business which might divert them from their profession. The Apostle, by applying the Roman law respecting soldiers to the ministers of the Gospel, hath established a scripture canon, whereby all who undertake the office of the ministry are prohibited from following such secular businesses, as engross their attention, and require much time to execute. Dr. Macknight.

2 Timothy 2:2

2.—men shall be lovers of their own selves.] The vices mentioned in this and the two following verses have always existed in the world. But being spoken of here as characteristical of the latter days, it implies, that, besides being common in those days, they would be openly avowed and defended. Accordingly it is well known that in the dark ages the clergy defended all the enormities mentioned by the Apostle, encouraged the people by their false doctrine to commit them, and went before them in the practice of these enormities. Dr. Macknight.

2 Timothy 2:3

3. [Without natural affection, trucebreakers.] Breaking through the most natural and essential obligations, and violating all truth and faith with such as are not of their party. Pyle.

2 Timothy 2:4

4.—lovers of pleasures more than lovers of God.] Passages of Scripture like this are not designed to drive persons into unnatural rigours and austerities: but they are designed to restrain them from that habit and study of self-indulgence, which, being attended perhaps with the commission of no flagrant sins, looks to be an allowable way of consuming time, but indeed brings poor wretches, often by quick degrees, to entire forgetfulness of God and themselves, and extinguishes all attention to what deserves it most. This lethargy of the mind is the great danger of a state of prosperity and affluence: which therefore as many as are placed in that state should continually watch against, as being totally contrary to the spirit of religion: and remember, that whosoever so “liveth in pleasure,” as to live to it, “is dead while he liveth,” 1 Tim. v. 6; dead to all the purposes of Christianity here, and all the hopes of felicity hereafter. Abp. Secker.

2 Timothy 2:5

5. And if a man also strive] In the Olympick or the like games “for mastery, he is not crowned except he strive lawfully,” or according to the rules of the said games. And therefore, if thou wouldst obtain a crown of glory, thou must suffer afflictions, if God calls thee thereto. Dr. Wells. Thou must fulfil thy ministry in the manner prescribed by Christ. Dr. Macknight.

6. Having a form of godliness, but denying the power thereof.] Making an outward and formal profession of godliness in words, but in their deeds denying the power thereof; so living, as if godliness were but a mere name and a matter of fashion, without all force and efficacy. Bp. Hall. “A form of godliness” is a vain empty shew of piety and religion, which discovers itself in external devotion, in a profession of the Christian faith, in an outward appearance of mortification, in a great zeal for some particular party or private opinion. Burkitt.

2 Timothy 2:6

6. The husbandman that laboureth must be first partaker of the fruits.] Rather, ’the husbandman must first labour before he partakes of the fruits.’ This consideration is to the like purpose as the foregoing. Dr. Wells. It was entirely to the Apostle’s purpose to remind Timothy, that the labour of the husbandman must precede the harvest: but whether he was to be the first that should receive these fruits, was not the point in question. We must therefore acquiesce in this transposition of the words, and the like is necessary in several other places. Dr. Doddridge, Pyle.

7. For of this sort are they which creep into houses, &c.] This, with the two subsequent verses, is thought by some to be a prophetic description of the practices of the Romish monks and friars in the dark ages, who by hypocritical pretensions to extraordinary sanctity,

and by auricular confession and other dangerous practices, deluded and corrupted their female votaries. But practices similar to those began very early in the church, and were by a gradual progress, at length, under the Romish hierarchy, formed into a regular system of deceit. We may therefore suppose, that as in the prophecies which foretell the political state of the world, so in the prophecies concerning the apostasy in which its religious state is represented, the general course of things, through a succession of ages, is foretold, rather than the state of things in any particular age. This I think will be allowed, when it is considered, that not the rise only, but the progress and downfall of the apostasy is foretold in these prophecies. So that their subject being a series of things, which were to happen throughout a long course of years, and which were gradually to produce a widely extended and confirmed state of corruption in the church, there is no reason for limiting their fulfilment to any particular period. Dr. Macknight.

2 Timothy 2:8

8. Remember that Jesus Christ of the seed of David was raised from the dead] The Apostle, having exhorted Timothy to patience and constancy under sufferings, here directs him to insist upon the incarnation and resurrection of our Lord Jesus Christ. Remember that Jesus Christ was the promised Messiah, of the seed of David, not of Joseph. Timothy is here called upon to assert the incarnation of Christ; there being some hereticks, who very early denied the truth of His human

nature, as the Marcionites and Manichees; whilst there were others who denied the reality of His divine nature, particularly Ebion and Cerinthus. Secondly, he calls upon Timothy to preach and press the doctrine of Christ’s resurrection also; both because upon that depended the great evidence of His divinity, His resurrection by His own power declaring Him to be God, Rom. i. 4; and also because upon that depends the consolation and salvation of all believers. Burkitt.

8.—Jannes and Jambres] These names are not to be met with in the Old Testament, but are here taken out of other records of the Jews, as divers other things mentioned in the New Testament: see Acts vii. 22, 23, 25: they are questioned the names of Pharaoh’s chief magicians, spoken of in Exod. vii. Dr. Hammond. It is remarkable that the former of these is mentioned together with Moses by Pliny, and both of them by Numenius the philosopher, quoted in Eusebius, as celebrated magicians. Dr. Doddridge.

—so do these also resist the truth.] Resist the truth in the manner Jannes and Jambres resisted Moses, namely, by false miracles. In the early ages the heretical teachers were much addicted to the study of magick. Clement of Alexandria tells us, that some of the Gnosticks pretended to have the secret books of Zoroaster. We know likewise that in later times the monks and friars were great pretenders to miracles. Hence they are called, ver. 13, by a term properly signifying ‘magicians.’ The Apostle therefore, in prophesying of the heretical teachers, who were to arise in the church in aftertimes, with great propriety compared them, both in their character and punishment, to Pharaoh’s magicians. Dr. Macknight.

—reprobate concerning the faith.] See the note on Rom. i. 28. Men unsound in faith; who in respect of their faith are precisely what bad money or metal is with respect to its quality; unable to stand the proof, and therefore rejected as base and worthless. Here is no intimation of any decree of God, by which the greater part of mankind, born in all the different ages of the world, and living under different dispensations, are consigned to eternal and inevitable misery; but it is a pro-

2 Timothy 2:9

9. — but the word of God is not bound.] Notwithstanding the restraint laid upon me, the Gospel hath been freely preached; and my imprisonment hath been the means of divulging it in this city. Dr. Hammond.

This short sentence is a beautiful display of the Apostle’s character. The evils which he was suffering for the Gospel, though great, he reckoned as nothing, because of the joy which he felt from his persuasion, that the honour of Christ and the happiness of mankind would be promoted by his sufferings; and because he knew that all the opposition which infidels were making to the Gospel, would not hinder it from being preached and believed. They have bound me in chains, said he, and may put me to death: but the word of God they cannot bind. Not only the strength of the Apostle’s reasoning here, but the energy of his expression is admirable. Dr. Macknight.

2 Timothy 2:10

10. — for the elect’s sakes.] That is, for the sake of the Christians, who are “a chosen generation,” 1 Pet. ii. 9; chosen to know the will of God and the way to salvation; and who may be confirmed in the faith by the example of my patient sufferings, and continuing in it may obtain that salvation to which they are called. Drs. Whitby and Wells.

2 Timothy 2:11

11. It is a faithful saying: &c.] There is not a more certain truth, nor any that deserves more to be considered and depended on by Christians, than this; namely, that our suffering, as Christ suffered, in testimony and defence of the truth, shall certainly be rewarded with a participation of His glory. Dr. Hammond.

2 Timothy 2:13

13. If we believe not,] If we be unfaithful and forsake Him, yet He will be true to His word; He will not forsake His own cause, but make good His threatenings: His own veracity stands firm, and is as much engaged

2 Timothy 2:15

15. — rightly dividing the word of truth.] No doubt the Latin Vulgate has given in general the true sense of this expression, by rendering it ‘rightly handling the word of truth.’ But it is not easy to determine whence in particular the metaphorical word is taken; and commentators differ much in their opinions upon the subject. Parkhurst. Whatever metaphorical signification we assign to the word, its application in this passage will be nearly the same. It denotes a judicious distribution or arrangement of the subject matter of holy writ; such an analysis of its component parts, as may enable the reader to judge of their respective purposes, and their connexion with the general design. Dr. Van Mildert.

2 Timothy 2:17

17. — Hymeneus and Philetus.] Because Hymeneus had spoken disrespectfully of Christ, the Apostle found it necessary to deliver him to Satan, 1 Tim. i. 20. Philetus is mentioned no where else in Scripture. Dr. Macknight.

2 Timothy 2:18

18. — saying that the resurrection is past already.] They affirmed, that the only resurrection promised by Christ was a spiritual resurrection from ignorance and error by believing the Gospel: and that that resurrection having already taken place, no other is to be expected. This doctrine the Judaisers probably founded on Christ’s words, John v. 24, 25; where a spiritual resurrection is spoken of; but they overlooked the other parts of His discourse, ver. 28, 29, in which He expressly promised the resurrection of the body. Dr. Macknight.

They might be the more easily mistaken on this account, that the Apostles, imitating the language already in use concerning the Jewish proselytes, expressed the change which Christianity made in the tempers and condition of men, by the phrases of ‘dying to sin, being buried with Christ in baptism, and rising again to newness of life.’ The ignorant or prejudiced might hastily conclude from hence, that no other rising again was intended to be taught: and that therefore ’the resurrection was past already,’ as we are told by the Apostle that some affirmed. Abp. Secker.

2 Timothy 2:19

19. Nevertheless the foundation of God standeth sure, having this seal.] Or inscription. The seals of the Mahometans, particularly of the Turks and Arabs, have no image nor figure, but only an inscription: so the Persians, as Hanway relates, ‘in their rings wear agates, which generally serve for a seal, on which is frequently engraved their name, and some verse from the Koran.’ And it is highly probable that the Jewish seals were of

2 Timothy 2:20

20. But in a great house there are not only vessels of gold &c.] In like manner in the church of Christ there will be a number of orthodox, and also of heterodox persons; of hypocrites, as well as of sincere Christians. The Apostle advises Timothy therefore, not to be seen-

Anno DOMINI 64. Or, dandy. He is taught what to flee. CHAP. II, III. How the servant of Christ must behave. Anno DOMINI 64. the master’s use, and prepared unto every good work.

2 Timothy 2:22

22.—them that call on the Lord out of a pure heart.] All sincere Christians. Pyle. See the note on 1 Cor. i. 2.

2 Timothy 2:23

23.—foolish and unlearned questions] These foolish questions, which the Judaisers are so fond of, and which were never proposed by the Apostles. Dr. Macknight. “Unlearned questions;” questions that belong not to Christianity, the Christian institution or instruction. Questions about things never taught by Christ, never required of any Christian to believe at his baptism. Pyle. Such questions as tend to no edification. Bp. Hall.

2 Timothy 2:24

24. And the servant of the Lord must not strive; &c.] In this and the following verse the Apostle seems to have had Christ’s 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 His instructions. 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; whilst those, who shewed any candour and honesty in their opposition to the Gospel, they instructed with the greatest meekness, according to the rule mentioned in the 25th verse. Dr. Macknight.

“The servant of the Lord must not strive; but be gentle unto all men, and patient:” so gentle and patient, that he must study to win those that oppose themselves; not by reviling, but by instructing them: and that, not in a loud and lofty strain, unless when there is left no other remedy; but first, and if that will serve the turn, only, in love and with meekness. God’s holy word we must stand for indeed, if it be opposed, to the utmost of our strength: neither may we betray any part thereof by our silence or softness, for any man’s pleasure or displeasure, where we may help it, and where the defence of it appeareth to be prudentially necessary. Yet even in that case ought we so to maintain the truth of God, as not to despise the persons of men. We are to follow the truth “in love,” Eph. iv. 15; which is then best done, when, holding us close to the truth, we are ready yet in love to our brethren to do them all the rights, and to perform unto them all those respects, which, without confirming them in their errors, may any way fall due unto them. Bp. Sanderson.

Chap. III. St. Paul foretells in the first place, that great corruption would creep into the church by means of false teachers and persons who would corrupt the doctrine and practice of Christianity. Secondly, he exhorts Timothy to shun such people, whose destruction he foretells; to imitate his conduct and patience under afflictions; and chiefly to adhere to the doctrine contained in the Holy Scriptures, the divine authority and usefulness of which he confirms. Ostervold.

Ver. 1.—in the last days] Even in the days of Christianity. Dr. Wells. All the times from Christ’s first coming in the flesh to His second coming to judgment: in the beginning of which times several sorts of persons, indeed several sects and parties of men arose, to whom the following characters belonged. And it were well if the church of Rome in these latter days could clear herself from these characters which are found upon her, as the marks and badges of an apostate church. Burkitt.

This part of the chapter is generally, and I think justly, considered as a prediction of the apostasy from the true faith and practice of the Gospel, which early began to take place in the Christian church, but which was not carried to its height, till the Roman empire in the west was overturned by the incursions of the barbarous northern nations. Of that apostasy St. Paul had prophesied twice before; namely, 2 Thess. ii. 3—12; and 1 Tim. iv. 1—5. In the first of these passages, the blasphemous claims of the corrupters of Christianity in latter ages, their feigned miracles, and other base arts by which they were to establish their usurped authority in the church, are described. In the second passage, the impious doctrines and superstitious practices which by virtue of that authority they were to introduce, are particularly set forth. But in this Epistle, the influence of the ungodly doctrines and superstitious practices of the promoters of the apostasy, in corrupting the morals both of the teachers and of the people, are foretold. These three prophecies taken together, exhibit such a striking portrait of the characters, pretensions, and practices of the promoters of the apostasy, that no intelligent reader, who is acquainted with the history of the church, can doubt that the erroneous doctrines and superstitious practices which were early introduced, and which, under mistaken notions of sanctity, were supported by persons of the greatest reputation, are in these prophecies foretold to end in that monstrous fabric of spiritual tyranny, which the bishops of Rome, assisted by their clergy, erected; and in that universal corruption of manners which it occasioned. As little can be doubt, that the predictions of these evils recorded in Scripture were designed by the Spirit of God to convince the faithful in aftertimes who were to be witnesses of the