2 Timothy 2

David Lipscomb Commentary On 2nd Timothy 22 Timothy 2:1 Thou therefore, my child, be strengthened—In view of the course of the individuals just mentioned, take warning on the one hand by the defection of all that are in Asia, and as en­couraged on the other hand, by the faith and courage of Paul, and the fidelity of Onesiphorus, be strengthened that you may be faithful, “for God gave us not a spirit of fearfulness, but of power.” (2:7.)in the grace—Grace is the spiritual atmosphere, in which the Christian soul exists, and from which, as a vitalizing principle, the soul derives its strength. He is to find strength to be filled with power for work and conflict by drawing it from the grace of Christ, the quickening, empowering element, in which a Christian lives. “ But grow in the grace and knowl­edge of our Lord and Saviour Jesus Christ.” (2 Peter 3:18.)that is in Christ Jesus.—The grace which is only in Christ, and which he imparts to all who are in living union with him, as the vine imparts the life and fruit-bearing power to the branches abiding in it. (John 15:4-5.)2 Timothy 2:2 And the things which thou hast heard from me among many witnesses,—The things heard were the fundamental truths of the gospel. Timothy had frequently listened to Paul preaching to the many to whom he had proclaimed the gospel.the same commit thou to faithful men,—Not to men merely “ believers” in Jesus Christ, but the faithful men here denotes loyal, trustworthy men, who, under no temptation, would be­tray the charge committed to them, but who, with ability, would teach it to others.who shall be able to teach others also.—[Not only must the teachers of the doctrine of Christ to whom Timothy was given the commission of teaching be trustworthy men, they must also possess knowledge and the ability to communicate the knowledge to others. Although the divine help was to be prayed for and expected in this and all other sacred works, yet it is noticeable how Paul directs that no ordinary human means of securing success must be neglected. Paul’ s last charge in these Epistles directed that only those shall be selected as teachers of the truth as revealed through the inspired men of God whose abilities were such as fitted them for the discharge of their duties. The words of Paul here point to the duty of the teacher, not only himself to keep unchanged and safe the oracles of God as taught by the apostles, but to hand down the same unimpaired and safe to other hands.]2 Timothy 2:3 Suffer hardship with me, as a good soldier of Christ Jesus.—To suffer hardness is to bear persecution, deny oneself, and labor for the salvation of others.

God carries his children through a discipline of hardness to try and strengthen their faith and develop the worthy elements of their character. [Here is a volume of tenderness and yearning confidence of a father’ s claims to loyal imitation. Take your share in enduring hardness.

Take up my mantle. Paul bids Timothy come with him, come after him, be one with all who war the good warfare. Though strange it may seem to some, he craved the right of this to nerve him for his last crowning effort.]2 Timothy 2:4 No soldier on service entangleth himself in the affairs of this life;—No one who serves as a soldier entangles himself with the affairs of life that he may serve faithfully the gov­ernment which has called him out as a soldier. So Christians should not be so entangled with the affairs of life that they cannot render faithful service to the Lord Jesus Christ who called them to be soldiers of the kingdom of heaven. Such soldiers are under discipline and must render implicit obedi­ence to the laws of their Captain.that he may please him who enrolled him as a soldier.—[In applying this figure to the Christian we are not to infer that he is forbidden to use secular calling as a means of sup­port; but he is to avoid absorption in it or complications in connection with it, such as may divert him in spirit from his high calling in Christ. It is not a secular occupation, but entanglement in it, which is forbidden.

Paul wrought in an earthly occupation, but his whole soul was absorbed in the one work of pleasing the Lord; the secular was incidental, only a means to a higher end. So should it be with every earnest, faithful Christian paramount and above any earthly consideration.

It is necessary, too, and most desirable that every Christian should ever be above all reproach of covet­ousness. He is to have a “ single eye” in his work as a Christian and all things are to be set apart as means to that end.]2 Timothy 2:5 And if also a man contend in the games, he is not crowned, except he have contended lawfully.—In these games rewards were offered to him who could obtain the master. But in the effort he must conform to the laws regulating the game or he could not receive the chaplet. So in striving for the crown that the Lord shall give “to all them that have loved his appearing” (4:8), it will not be bestowed unless he who strives is governed by the law of God in the effort to obtain it. In other words, no man can gain the crown except through complying with the laws of God. [These words extend to all Christians, and they warn us, not against engaging in secular callings, but against so entangling ourselves in them that they hinder the growth and development into the <> likeness of Christ.]2 Timothy 2:6 The husbandman that laboreth must be the first to par­take of the fruits.—The husbandman must labor according to the laws of nature for the production of food, and then he who labors must first receive the benefit and fruits of that labor. In the spiritual world men must labor according to the will of God, and he who labors must first partake of the blessings. [It is the enduring, patient, self-sacrificing toil that is rewarded in the affairs of common life.

The man who endures hardness, whether as soldier, athlete, or tiller of the ground, wins the reward, and as in the world so in the service of God. The teaching in the triple picture that Paul draws is not every soldier wins his commander’ s applause, but only the one who devotes himself heart and soul to the conflict; not every athlete wins the prize, but only he who trains with anxious, painful care; not every toiler of the soil gathers the earth’ s fruits, but only the patient toiler.

So must it be in the life of the Christian. It is not enough to say, “ Behold what manner of love the Father hath bestowed upon us, that we should be called children of God,” but we should be so earnest and diligent in the effort to grow into the like­ ness of the Lord Jesus Christ that we can say, “And such we are.” (1 John 3:1.)]2 Timothy 2:7 Consider what I say;—[Think of the condition of the sol­dier, and of the principles on which he is enlisted; think of the aspirant for the crown in the Grecian games; think of the fanner patiently toiling in the prospect of the distant harvest; and then go to work with a similar spirit. These things are worth attention. When the Christian thinks of his hardships, of his struggles against the evil world, of his arduous and discouraging toil, let him think of the soldier, of the man who struggles for the world’ s honors, and the patient farmer and be content. How patiently they bear all, and yet for inferior rewards.]for the Lord shall give thee understanding in all things.—Enable Timothy to see the force of these considerations and to apply them to his case. Such are after the discouragements of the Christian.

So prone are we to despondency that we need the help of the Lord to enable us to apply these most obvious considerations and to derive support from the plain and simple truths and promises.2 Timothy 2:8 Remember Jesus Christ,—[Timothy was to remember, was ever to bear in mind, two great facts. They are to be the foundation stones of his life’ s work.

Remembering these in the hour of his greatest trouble, he was never to be cast down, but ever to take fresh courage. The two parts he was to remember were: that Jesus Christ, for whose sake he suf­fered, like Timothy and Paul, was born of flesh and blood and yet he was risen from the dead. Surely in the hour of his weakness such a thought would be sufficient to inspire him with comfort and courage. Two facts, then, the resurrection and incarnation of the Lord, are ever to be in the mind of Timothy.]risen from the dead,—The resurrection would always be reminding him of his Lord’ s victory over death and of his present glory.of the seed of David,—[The thought of Jesus being born “ of the seed of David” would impress on his mind that the risen and glorified Lord Jesus sprang, too, like himself, from mortal flesh and blood. The reason of the incarnation being ex­pressed in this special manner, born “ of the seed of David,” was to include another truth. The “ risen from the dead” was not only born of flesh and blood, but belonged to the very race specified in those so revered by Timothy and the chosen race from which should spring the Messiah: “ Behold, the days come, saith Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.

In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called: Jehovah our righteousness.” (Jeremiah 23:5-6.) No doubt Paul’ s purpose was to raise the fainting and much-tried Timothy in this hour of discouragement, and to supply a ground of confidence to the yet unborn Christians, who, in their day, would be as Timothy was when Paul pressed these thoughts on his beloved son in the faith; but in the background, in all probability, there lay another purpose. These great comforting truths were to be maintained and taught in the presence of those false teachers who were ever ready to explain away or even to deny then as now the be­ginning and the end of the life of the Son of God and his min­istry on earth, his incarnation, and his resurrection.]according to my gospel:—The great truth as preached by Paul was that Jesus Christ rose from the dead.

He was the first fruits that gave assurance of the resurrection of all men as the full harvest.2 Timothy 2:9wherein I suffer hardship unto bonds, as a malefactor;—In and for the gospel he suffered trouble, arrest, imprison­ment, and affliction as though he had been an evildoer. Had he been a thief, a murderer, or a disturber of the peace, he would have suffered the same punishment that he did suffer.but the word of God is not bound.—He was imprisoned, deprived of his freedom, bound, but rejoiced that the word of God was not bound and could not be. No chain or prison wall can bind the word of God. [The words have a wide range of meaning. His hands were manacled, but his tongue was free, and with it he could speak the word of God. Apart from any action of his own that word was working actively outside his prison walls. There was no ground for fear that its course was over.]2 Timothy 2:10 Therefore I endure all things—Paul endured all things in order that the word of God might be widely spread and disseminated; he as a faithful soldier at his post bore up with quiet, patient courage against suffering, and he did it for the elect’ s sake; that is, for those whom, in his infinite mercy, God has been pleased to choose as his people, for those who in his unfathomable love are yet to be brought into the one fold.for the elect’ s sake,—From this it is clearly shown that Paul was speaking of a class, and not as individuals as such.

This in no way intimates that God by any direct power elected them; but had chosen to elect a certain class, and left it to everyone to make himself of that class. It is said of that class that they were elect “ according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” (1 Peter 1:2.) One who does not show his election by obeying God may be sure that he will never be elected to anything beyond obedi­ence.

So obedience is the prerequisite to all other higher election. There is not a word in this to discourage a man from seeking to make his calling and election sure or to give him assurance of salvation save in obedience to the will of God. There is no doubt but there is a certain election taught in the Bible. In the passage before us it is clearly taught, as well as in some others. Jesus said: “ And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.” (John 10:16.) In this he recognizes that he had a flock that were not then following him as the Shepherd. At Corinth the Lord said unto Paul: “ Be not afraid, but speak and hold not thy peace: for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city.” (Acts 18:9-10.) They had not yet believed, but God called them his people.

The meaning of both passages is that there were a number of persons of that frame of mind and disposition of heart that when they heard the gospel they would believe and obey it.that they also may obtain the salvation which is in Christ Jesus with eternal glory.—This was said before they were converted and shows that those willing to receive the gospel when they hear it are regarded as elect. It is possible that Paul had this class in view and for the sake of those who would receive it when they heard it, and he was willing to endure all things for this class, whether Jews or Gentiles, that they might hear the gospel, and through it obtain the salva­tion which is in Christ Jesus with eternal glory.2 Timothy 2:11 Faithful is the saying: For if we died with him, we shall also live with him:—It is a true saying, if we be dead with Christ to the world, we shall also be alive with him spiritually. [Faith in Christ united us with him in his death (Romans 6:1-13; Colossians 3:3; 1 Peter 2:24); but this union with him involves, not only a new relation to him, whereby through his death we have justification with God, but also a true and real fel­lowship with him in the spirit and objects of his death, so that in our present life we know “ the power of his resurrec­tion, and the fellowship of his sufferings, becoming con­formed unto his death.” (Philippians 3:10.) Here also a fellowship with Christ is set forth which is complete fellowship of life, and consequently also a fellowship of fortune, not barely of thought and feeling.

This spiritual death with him with its consequent “ fellowship of his sufferings,” and readiness to suffer, if need be, bodily death with him, is the sure pledge of life with him, not only present spiritual life (Romans 6:8), but also the future resurrection life. The necessary result of sharing his death now is the eternal sharing of his life.]2 Timothy 2:12if we endure,—It is frequently impressed in the Scrip­tures that if one would reign with him there, he must suffer with him here. To suffer with him is to suffer for the truth, for the redemption of man as he suffered. To refuse to suffer with and for him is to deny him. When we deny him before men, he will deny us before his Father and the holy angels.we shall also reign with him:—The union with him in suf­fering, by enduring hardship and death for him, insures ulti­mate exultation with him. How must this glorious truth, believingly apprehended, have thrilled the souls of martyrs of Christ in the days of persecution!

But it does not come to them only. Every Christian is under obligation to die with Christ through the mortification of his own pleasures and desires, and to put to death his former sins through the martyrdom of the flesh.if we shall deny him, he also will deny us:—[Perhaps this is an illusion to the Lord’ s own words: “ But whosoever shall deny me before men, him will I also deny before my Father who is in heaven” (Matthew 10:33), to which also is added: “ But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them, bringing upon themselves swift destruction.” (2 Peter 2:1).

Also: “ For there are certain men crept in privily, even they who were of old written of beforehand unto this con­demnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ.” (Jude 1:4.)]2 Timothy 2:13if we are faithless, he abideth faithful; for he cannot deny himself.—If we are not true to our faith in him, yet he abideth faithful to himself. He cannot be untrue to himself or be untrue to his teachings. He must be true to them, and they will condemn everyone not true to him.2 Timothy 2:14 Of these things put them in remembrance,—Paul has been urging Timothy to be strong in endurance, to bear trouble and suffering with brave patience. He now charges him respecting the special work he has to do; and first he deals with his duties as a teacher of truth brought face to face with teachers of error.charging them in the sight of the Lord,—This is a very earnest, solemn thought for every public teacher and one cal­culated now as then to deepen the life of every proclaimer of the gospel. There was a grave danger that such empty profit­less disputes about words and expressions, which, we know, occupied the attention of many of the so-called teachers at Ephesus would end in distracting the minds of the members of the church who would naturally take their tone in matters connected with their religious life from their teachers, and thus words would soon come to be substituted for acts in the lives of men and women called by the name of Christ. See 1 Timothy 6:4 where these “ disputes of words” are mentioned among the special characteristics of the false teachers. that they strive not about words, to no profit,—It is almost universally regarded that this refers to the Judaizing teachers, but it refers equally to every and all questions not taught in the Scriptures. All things not so taught are without profit to man, and the introduction of them produces strife.to the subverting of them that hear.—[Not only are such arguments and disputes useless and profitless, but they are positively mischievous. In the history of Christianity, Paul’ s repeated warning respecting the danger of these disputes about words and expressions has been sadly verified. Such conten­tions unsettle the mind, shake the faith, and distract from real, earnest, and patient work for Christ.]2 Timothy 2:15 Give diligence to present thyself approved unto God,—The study of the word of God that he might understand and obey it was the way to show himself approved of God. When God approved he would be with and bless and strengthen him. Jesus Christ was the specially appointed of God who was approved because it was his meat to do his Father’ s will.

All who, like Jesus, have no other will save the will of the Father, are approved of God. If he stands approved of God, he will have no cause of shame, no matter who disapproves.

David says: “ Oh that my ways were established to observe thy statutes! Then shall I not be put to shame, when I have respect unto all thy commandments.” (Psalms 119:5-6.) If one will learn and keep the commandments of God, he will never have cause for shame. Being approved implies being tried and proved as precious metals are proved before they are accepted as genuine. Of such it is said: “ Blessed is the man that endureth temptation; for when he hath been ap­proved, he shall receive the crown of life, which the Lord promised to them that love him.” (James 1:12.)a workman that needeth not to be ashamed,—[This indi­cates that ceaseless, serious, earnest zeal, which was one of his chief characteristic traits. And certainly if the proposed standard is to be reached or seriously aimed at, an abundance of zeal will be required. The end proposed is that of present­ing himself to God in such a way as to secure his approval without fear of incurring the reproach of being a workman who had shirked his responsibility.]handling aright the word of truth.—The Scriptures were addressed to different classes of persons as any who will study them will learn.

A proper regard for these divisions is needed to avoid confusion. It is probable that Paul here warned Timothy to distinguish properly between the things addressed to those under the law of Moses and those not under it.

He draws the distinction by saying: “ Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law shall no flesh be justified in his sight; for. through the law cometh the knowledge of sin.” (Romans 3:19-20.) It would be wrong to apply the law of circumcision to those not under the law of Moses. So there are different classes under the Christian law. Care must be had that the Scriptures be applied to those addressed. For example: “ Re­pent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins.” (Acts 2:38.) If this language were applied to those in Christ who sin, it would require one every time he sinned to be baptized. This would be misleading and cause confusion. Study is required to un­derstand the different classes and divisions, to rightly apply it.

Clinging to what is taught, avoiding that not taught, is very necessary in the application of the Scriptures.2 Timothy 2:16 But shun profane babblings:—Everything not com­manded by God in the Scriptures may safely be placed under this head. It refers to the questions brought in then, that diverted from the word of God, caused division and strife.

This was to be shunned.for they will proceed further in ungodliness,—[Cherishing them will lead to more and more ungodliness. The addition of one thing not required of God leads to another. Their teaching is of a kind that will spread rapidly, and it is deadly in its effects.]2 Timothy 2:17and their word will eat as doth a gangrene:—Gangrene poisons the whole frame and quickly becomes fatal. So does the introduction of things not taught by God— the doctrines of men. These doctrines spread rapidly, corrupt the whole church till spiritual death ensues to the church of God. [Error is a diffusive poison rapidly spreading through the whole body and tending to vital decay and ultimate destruc­tion.]of whom is Hymenaeus and Philetus;—[Of these false teachers nothing is known beyond the mention of Hymenaeus, who, regardless of the severe action which had been taken against him, was apparently still continuing in his error. (1 Timothy 1:20.) Their names were simply given as examples of the teachers of errors to whom Paul was referring— fearless leaders, most likely, in their cheerless, destructive school of doctrine.]2 Timothy 2:18men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.—[In the absence of clearer evidence, it cannot be said with certainty what their error was, but the words apparently point to Paul’ s words in Romans 6:3-4 and Col. 2; 12, where he says, “ Having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead.” If so, they may have taught that “ raised with him” in baptism was the true resur­rection and come to the conclusion that the resurrection was already past. In reaching such a conclusion they made a fatal mistake, for the resurrection of the body, grounded upon the Lord’ s own words, is one of the cardinal doctrines of the gospel, as the following clearly shows: “ Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.” (John 5:28-29.) Upon this Paul delighted to dwell, as in his words before Felix: “ But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.

Herein I also exercise my­self to have a conscience void of offence toward God and men always.” (Acts 24:14-16.) With this resurrection of the body, Paul, guided by the Holy Spirit, taught men that the future state of rewards and punishments was intimately bound up; the soul will be clothed with a body of glory or with a body of shame, according to the deeds done in the body. These men opposed their own idealism to the strong and healthy teaching of the Holy Spirit through Paul.]2 Timothy 2:19 Howbeit the firm foundation of God standeth, having this seal,—Great and good men may turn from the truth, may make shipwreck of their own souls and may lead others down to ruin, yet the foundation of God remains steadfast and sure.

God’ s faithfulness to himself, to his promises, to them that trust him as the foundation of all hope of good here and hereafter stands sure and the seal is given.The Lord knoweth them that are his:—Those who trust him he will never forsake. Of this class, Jesus Christ said: “ My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand.” (John 10:27-28.)and, Let every one that nameth the name of the Lord depart from unrighteousness.—Let everyone who takes the name of the Christ upon him be careful to depart from iniquity. We believe in Christ, are consecrated to him through faith, in baptism take his name upon us and should be careful to depart from all unrighteousness; therefore, believers must separate themselves from all iniquity, injustice, and wrong. [The words, “ nameth the name of the Lord,” must be under­stood in the sense that no man can confess that he believes with all his heart that Jesus is the Christ the Son of the living God and deliberately practice unrighteousness. The two things are utterly incompatible— incapable of existing together. Unrighteousness here includes the teaching of false teachers as their teachings led away from the truth and re­sulted in an evil and lax way of life.]2 Timothy 2:20 Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth;—Paul carries out here the idea of a house of which God’ s promises are the foundation by which he means thus to intimate, for the en­couragement of the fainthearted believers, that the heresies and backsliding of many professing Christians does not affect God’ s covenant and promises to true and faithful believers: for as: “ in a great house” there are not only “ vessels of gold and of silver, but also of wood and of earth,” so in the church there are not only true Christians found, but persons who are not, whose hypocrisy and iniquity are overruled to fulfill his righteous purposes. Such being the case, “ let every one that nameth the name” of Christ depart from iniquity if he desires to attain the resurrection of the just.

This he must do. There are bad as well as good characters in the church as in a large house there are various kinds of vessels, yet it is only by cleansing himself from all iniquity that he can be fit for his Lord and Master’ s service here and his reward hereafter.and some unto honor, and some unto dishonor.—[But this is by no means all.

A vessel once made by the artificer can­not change itself. It cannot become any other material than of that of which it was originally made. But Paul here rep­resents vessels as changing themselves. This is absolutely incompatible with the idea that God has made a certain num­ber of persons to be saved and a certain number to be lost. It is, on the contrary, the most surprising assertion of the freedom of the human will in Scripture: for a man is not only supposed to be able, but is responsible for changing himself from that which is typified by an earthen vessel into that which is typified by a golden one. Hymenaeus and Philetus had fallen from being golden vessels into earthen ones, but if they repented they might become gold or silver ones; that is, if they purged themselves from the error in question and abstained from them who held it.

By the fact that a man has once fallen into this pernicious error, he is not condemned forever, but by cleansing himself and becoming sanctified meet for the Master’ s use “ prepared unto every good work.” ]2 Timothy 2:21 If a man therefore purge himself from these, he shall be a vessel unto honor,—God uses only such as are fitted for his use. The reason God does not use more persons, or use them more effectively, is because they are unfitted for his use.sanctified, meet for the master’ s use, prepared unto every good work.—When fitted for his use, he is prepared for every good work.

Man’ s duty is to so live as to fit himself for the service of God, and then God will direct him and use him.2 Timothy 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 God’ s 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 (Matthew 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 (Acts 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.]2 Timothy 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.]2 Timothy 2:24 And the Lord’ s servant must not strive,—The servant of the Lord must not engage in bitter strife. [Everything which is likely to be the cause of strife, heart-burning, or hot words is singularly out of place in the life of a servant of the Lord.

This, however is not out of harmony with the exhortation: “ I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints.” (Jude 1:3.)]but be gentle towards all,—Gentleness, with an appetite for teaching, and patience toward these in error, and, who oppose the truth is compatible with firmness and fidelity in maintain­ing the truth. [Paul would press upon Timothy and his suc­cessors the great truth that was the Master’ s will that the nations of earth who sit in darkness and in the shadow of should learn by slow, though sure, degrees how lovely and desirable a thing it is to be a Christian— should come at length to see clearly that Christ is the only lover and real friend of man.]apt to teach, forbearing,—[This is what the servant of the Lord should really aim at being— the teacher rather than the controversialist. Rather the patient endurer of wrong than the fomenter of dissensions and wordy strifes.]2 Timothy 2:25in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowl­edge of the truth,—The feelings and impulses of the flesh, the excitements and rivalries of controversy, the desire to expose error, and to make it appear unworthy— all have a tendency to lead us to forget that the Lord demands courteous con­sideration in our treatment of others. He demands that we give the same consideration to the mistakes and faults of others that we would like to receive and expect of them for our mistakes and faults. It does not mean that we should overlook their mistakes or let the faults go unreproved; but he demands that we should treat them kindly and respect their feelings in correcting them. Wisdom demands this as well as the fundamental spirit of the Christian religion. Especially we should treat every man’ s religious feelings and practices with the respect and courtesy we would like to have shown us.

This does not involve any compromise of truth or righteousness or any winking at errors. Every man wishes, if he holds error, to be delivered from it.

We desire it if we are true and honest. To treat them as we would be treated demands that we should show that we also desire to be freed from error. We should do this as far as we are able. But we regard our religion as sacred; we believe it true and holy. Others regard theirs in the same way. Our duty is to treat them in trying to correct their errors as we would would have them treat us in trying to correct what they regard as error. None of us have room for boasting of our knowledge. We should be modest, and while striving to correct and teach others, we should do it in meekness and forbearance for those most con­fident in their knowledge and practice are most liable to err.

So, instead of denouncing others with harsh words, let us seek to teach them in meekness. [By “ them that oppose themselves,” it is not likely that Paul alludes so much to those teachers of false doctrine as those led away by them. He says: “ A factious man after a first and second admonition refuse; knowing that such a one is perverted and sinneth, being self-condemned.” (Titus 3:10-11.) But the ones re­ferred to in the passage before us were to be dealt with in a different manner. Their treatment was to be a gentle one. Nothing is said here of a first and second admonition only; no hint is given that these are to be shunned.]2 Timothy 2:26and they may recover themselves out of the snare of the devil,—[The sin which issues in unbelief is here repre­sented as a kind of drunkenness, and by repentance a man becomes sober again, so Jesus calls it “ when he came to himself.” (Luke 15:17.) Again sin, so far from freedom to do as one likes, is a state of being ensnared by the devil, from which he is to be captured alive— to do the service of him whose service is perfect freedom. Here we have the thought frequently enunciated by Paul that man being a creature can­not have real independence; his only freedom is to choose whom he will serve. He must cast down imaginations, and every high thing that is exalted against the knowledge of God, and bring “ every thought into captivity to the obedience of Christ” (2 Corinthians 10:5) or fall under the dominion of the devil.

There is no other alternative. He cannot serve two masters, but he must serve one and his wisdom is to choose the service of the Father who created him and the Savior who died to redeem him.]having been taken captive by him unto his will.—Men who turn from God and his ways to follow the ways of men are led by the devil. Under specious pretext of following their own wisdom, they are taken captive by him at his own will.

Verse 1 2nd Timothy Chapter TwoLenski gave “Join in suffering what is bad” as the heading of this chapter.[1]This is especially appropriate for the first 13 verses, and the last half of the chapter (2 Timothy 2:14-26) lays out appropriate guidelines to be followed by Timothy in dealing with disorders then descending upon the church. The impending persecution, perhaps already underway, the proliferation of noxious heresies, the emergence of evil teachers and the creeping terror emanating from the central government continue to loom in the background of this letter. In the previous chapter, Paul had mentioned two well known defectors, countered by the mention of Onesiphorus who remained faithful; and dominating this whole epistle is Paul’s urgent appeal for the faithfulness of Timothy no matter what might need to be suffered in connection with it. As a great encouragement to Timothy, the last half of the chapter points out that there is no need to fear for the church, which is securely anchored against all errors and misfortunes. It is founded upon solid rock, and neither time nor savage persecutions will be able to destroy it. Thou therefore, my child, be strengthened in the grace that is in Christ Jesus. And the things which thou hast heard from men among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (2 Timothy 2:1-2) Be strengthened in the grace … Such passages as this admonish men to be strengthened; as White said: Those who are exhorted to be strengthened are not merely passive recipients of an influence from without. The act of reception involves man’s cooperation with God.[2]The very grace that is designed to strengthen Christians is “in Christ.” When believers are baptized into the Lord, their constant duty ever afterward is to maintain their identity as Christ and in Christ, a duty that enlists the full employment and constant cultivation of the total religious life of the individual. If men would be strengthened by the grace “in Christ,” their continual prayers and devotions, their unceasing study and perseverance, must be orchestrated in such a manner as to build up in Christ the true spiritual life of the Christian. The things which thou hast heard … This is a reference to the total gospel message as Timothy had been so long accustomed to hear it proclaimed by Paul. The school of scholars who find here any reference to “the succession of apostolic doctrine through apostolic men,"[3] find what is not in the passage at all. As Hendriksen put it: This expression undoubtedly refers to the entire series of sermons and lessons which the disciple had heard from the mouth of his teacher during all their association from the day when they first met.[4]Among many witnesses … This is not a reference to the people who heard Timothy confess Christ, nor to the witnesses of his being ordained to the ministry (in any exclusive sense), but it is a reference to all the many thousands encountered upon the mission fields where Paul and Timothy had proclaimed the gospel. [1] R. C. H. Lenski, Interpretation of Paul’s Epistles … to Timothy (Minneapolis: Augsburg Press, 1964), p. 777. [2] Newport J. D. White, Expositor’s Greek New Testament, Vol. IV (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1967), p. 160. [3] A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 21,2Timothy, p. 19. [4] William Hendriksen, New Testament Commentary, 2Timothy (Grand Rapids, Michigan: Baker Book House, 1957), p. 246. Verse 3 Suffer hardship with me, as a good soldier of Christ Jesus. No soldier on service entangleth himself in the affairs of this life; that he may please him who enrolled him as a soldier.Good soldier of Christ Jesus … As often with Paul, he used metaphor in a very selective manner, only one side of soldiering coming to view here, namely, that quality of being willing to suffer that which is bad. Paul used the soldier metaphor also in speaking of the armor of God (Ephesians 6:13 f). The affairs of this life … All Christians inevitably find themselves, in a sense, entangled with the affairs of the present life; and, therefore, most students are willing to accept such limitations on the meaning here as were supposed by Wesley, “any more than is unavoidable,"[5] and Lipscomb, “It is not secular employment that is forbidden, but entanglement with it."[6] Certainly they go much too far who suppose that this means preachers of the gospel should not touch any kind of physical or secular work. To begin with, the injunction here is not to preachers only, but to all followers of the Lord. Besides that, Paul himself worked at tent-making in order to support himself and his companions during their missionary labors. Zerr gave the practical thought here, that “Any kind of occupation whether right or wrong in itself that prevents a disciple from doing his duty would constitute the entangling affairs mentioned in this verse."[7][5] John Wesley, New Testament Commentary, 2Timothy (Nashville: Gospel Advocate Company, 1976), p. 209. [6] David Lipscomb, New Testament Commentaries, 2Timothy (Nashville: The Gospel Advocate Company, 1976), p. 209. [7] E. M. Zerr, Bible Commentary, 2Timothy (Marion, Indiana: Cogdill Foundation, 1954), p. 190. Verse 5 And if also a man contend in the games, he is not crowned, except he have contended lawfully.Paul made extensive use of such spectacles as the Olympian games, giving many comparisons regarding “the crown of life,” “receiving the prize,” “being encompassed with a great cloud of witnesses,” “finishing the course,” “running in a race,” etc.; but here another use of the metaphor is given to stress the necessity of doing it God’s way. “Contending lawfully” means that the child of God must recognize the divine rules, endure the disciplines, fulfill all requirements regarding the proper enrollment, always abiding by the rules of the contest, if he hopes to receive eternal life. The great thesis of current times to the effect that “I’ll do it my way,” “I’ll work out my own religion,” etc. - all such notions are refuted by Paul’s words here. Both this metaphor and that of the field-laborer (next verse) are likewise associated in Paul’s letter to the Corinthians (1 Corinthians 9:7-10 1 Corinthians 9:24 ff), where is also found a more extensive development of both figures. Timothy’s familiarity with Paul’s teaching from these analogies required only the briefest mention of them in such a letter as this. Verse 6 The husbandman that laboureth must be the first to partake of the fruits.Many see some kind of difficulty here, because Paul employed the same analogy in affirming the right of ministers to be supported financially, whereas such an application seems unlikely in this paragraph where the apostle is not at all stressing such a thing. Perhaps the intended application is that in striving so diligently to establish faith and endurance in others, Timothy himself will be the first to profit from such exhortations and strivings. White proposed that Paul might have meant that Timothy would benefit no matter how successful or unsuccessful his efforts might prove to be, thus: “The laborer receives his hire no matter how poor the crop may be; his wages are the first charge on the field”[8] (See 1 Corinthians 9:10). First to partake of the fruits … As a matter of truth, any minister of the gospel who labors to encourage and strengthen others is the first to partake of the new and greater strength himself. As Hendriksen put it, “His own faith is strengthened, his hope quickened, his love deepened and the flame of his gift enlivened."[9][8] Newport J. D. White, op. cit., p. 162. [9] William Hendriksen, op. cit., p. 249. Verse 7 Consider what I say; for the Lord shall give thee understanding in all things.Plumptre rendered this verse, “Make the effort to reflect; for if thou do the Lord will give the discernment, which thou needest."[10]The word “consider” comes from Latin roots which mean, when taken together, “with the stars”; and, therefore, Plumptre’s rendition surely gives the thought. There is nothing more needed upon the part of rushing, harried, heedless multitudes than that of reflection upon life and death, their meaning and purpose, and the need of facing both in a frame of reference that takes the will of God into account. And yet, how difficult, how nearly impossible is it properly to reflect upon such things! Henry Ward Beecher, one Sunday, commenting upon the appearance of his great audience sitting under the panels of sunlight streaming through the great colored windows of the church, noted that: Sometimes the audience has a scarf of yellow running over them, or one of blue, or one of red, according as the window is painted. Man’s reason is like a painted window; the light that goes through it and falls upon his conscience is bizarre, wrinkled, grotesque or distorted … Man’s understanding is like a window. The sunlight is all of one color, but all the light that goes through the window is not.[11]Therefore, let men take heed how they consider and reflect. Consideration is the bottom layer of all true faith and worship. [10] E. H. Plumptre, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1956), p. 152. [11] Henry Ward Beecher, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1956), p. 153. Verse 8 Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel:Risen from the dead … The constant theme of Paul’s preaching invariably stressed the resurrection of Christ from the dead; and, in the threatening situation under which Paul wrote, it was most appropriate that this should be stressed again. Of special significance is the mention in this connection of “the seed of David,” stressing the fact of the humanity of Jesus, the fact of his having an earthly body just like ours, and that it was that body which was raised from the dead. Neither Timothy, therefore, nor any of the Christians need have the slightest fear of anything that Rome may be able to do to them. According to my gospel … Of all the countless comments this student has read regarding the meaning of this expression, the most intriguing is the following: Jerome remarked that, “As often as St. Paul in his epistles writes `according to my gospel’ he refers to the volume of Luke … Considering the weighty traditional evidence we possess of St. Luke’s gospel being in reality written by Paul, appears on the whole substantially correct."[12]That Paul in this expression always referred to the Gospel of Luke could also just as easily be true, regardless of the obviously incorrect notion that Paul wrote it. Even if Luke is the author, which we do not for a moment doubt, it was nevertheless composed during times when the beloved physician was a constant companion of Paul, and we may be certain, with very little element of speculation in the certainty, that Paul was intimately familiar with Luke’s gospel, and there would have been no inconsistency whatever in his calling it his own. Surely this understanding of the phrase is preferable to the heretical notion that Paul’s gospel was a brand new version of Christianity which offered salvation “by faith alone” instead of “by faith and obedience of the gospel.” Despite the above, however, it appears best to consider the passage as a reference to the total gospel as delivered both to Paul and to the Twelve, rather than as having any limited implication. Paul’s gospel was the same as that of all the apostles, and he used the possessive pronoun in exactly the same sense as when he said, “my God and my Saviour.” This is true because 2 Timothy 2:9, immediately afterward, connects Paul’s hardship with “my gospel,” there being no evidence at all that the gospel of Luke was any more connected with his sufferings than any other of the holy Scriptures. ENDNOTE: [12] Jerome, as quoted by H. D. M. Spence, Ellicott’s Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1970), p. 226. Verse 9 wherein I suffer hardship unto bonds, as a malefactor; but the word of God is not bound.The word of God is not bound … Paul comforted himself with the great truth that the Christian message had already been effectively planted upon earth. As Hervey put it: Though they bind me with an iron chain, they cannot bind the gospel. While I am here shut up in prison, the word of God preached by a thousand tongues, is giving life and liberty to myriads of my brethren of the human race.[13]White affirmed that the Greek of this verse must be identified, not with any late first century or early second century dating of this epistle, but positively “with the Neronian period."[14][13] A. C. Hervey, op. cit., p. 20. [14] Newport J. D. White, op. cit., p. 162. Verse 10 Therefore I endure all things for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory.For the elect’s sake … Disputes about whether this means those already saved or those to be saved in the future are pointless. All of the elect of all times and places truly benefit from the faithful suffering of the apostle Paul. Had there been any wavering on his part, any form of retraction, denial or adjustment of the holy message he had shouted up and down the ancient empire; had there been on Paul’s part the slightest evidence of his doubt concerning what he had taught; if he had ever given the tiniest indication of any willingness to compromise the truth to save his life - any such weakness of the apostle under pressure would have brought agony to the believers of all generations and shouts of triumph from their enemies. On the other hand, how reassuring is the seal of Paul’s martyrdom upon the apostolic testimony he delivered. This verse reveals the amazing truth that Paul knew the importance his sufferings would have throughout time to eternity for all of the elect.

Therefore, he was more than willing to suffer on behalf of all who afterward might hear the gospel message and become Christians that they also may obtain the salvation! At the same time, his sufferings were for those already saved; because, if any moral failure had marred Paul’s life at this juncture, the faith of many Christians then living would have been destroyed by such a disaster. The elect … Ward quite properly noted that “This text implies that it is not the bare fact of election that saves men. The gospel of Christ has to be preached even to the elect."[15] The faithfulness of the elect even after they were saved “from their old sins” is likewise implied here; because the message of this verse is that such necessary fidelity would be greatly encouraged and aided by Paul’s faithful suffering of martyrdom. ENDNOTE: [15] Ronald A. Ward, Commentary on 1,2Timothy and Titus (Waco, Texas: Word Books, 1974), p. 166. Verse 11 Faithful is the saying: For if we died with him, we shall also live with him: if we endure, we shall also reign with him: if we shall deny him, he also will deny us: if we are faithless, he abideth faithful; for he cannot deny himself.All of the nonsense one reads about this and other metrical passages in Paul’s writings being “early liturgies” used by the church, or “fragments of hymns” sung by the earliest Christians should now be rejected. This letter was not written in the second century, as was once alleged, but in the period of Nero, as the Greek text shows; and there simply had not been sufficient time elapsed for hymns and liturgies to have been developed and to have gained popularity that would have justified Paul’s use of such things in his letters. The knee-jerk response to all allegations that this is part of a hymn or liturgy should be avoided. No evidence supports such a notion; it is quite unreasonable and absolutely unnecessary. The writings of Shakespeare are almost entirely written in the same style of metrical prose that one finds here. Was Shakespeare quoting the hymns of Medieval Englishmen? Neither was the apostle Paul. Faithful is the saying … Lenski wrote: We see that Paul is not quoting some ancient hymn as some think … Although we have symmetry in the sentences, this is not poetry, but Paul’s own prose.[16]Furthermore, there is no evidence that “faithful is the saying” constitutes any kind of popular formula for introducing a proverb. Where or when in the history of the world have popular proverbs needed to be “introduced” by any kind of preliminary identification? No. This is Paul’s own way of emphatically affirming the truth of the pithy statement he was about to write. It has exactly the same force as “Before God, I lie not” (Galatians 1:20; Romans 9:1; 2 Corinthians 11:31; 1 Timothy 2:7). Also, one of these affirmations is just as Pauline as the other. If we died with him … “This is the death which occurs in baptism”[17] (see Romans 6:3-5). Dying with Christ is a metaphorical reference to denying one’s self, contrition and repentance experienced at the time of being baptized “into his death.” There are also legal implications of the most profound character connected with this: (1) when the sinner is baptized into Christ and identified with him “as Christ,” he is therefore by God’s flat automatically entitled to all the privileges of the death of Christ; (2) he is dead to the law of Moses; (3) he has already paid (through the death of Christ) all the penalty of sin, etc. We shall also live with him … That is, if we endure persecution, hatred, opposition and even death itself - if we do all this, we shall partake of the glory of Christ in heaven. In the light of this, how unpromising must be the hope of those who will not endure any hardship or suffering at all for the sake of the holy faith? If we deny him, he also will deny us … Jesus himself said the same thing (Matthew 10:33). It is true that Peter denied the Lord, lived to repent of it, and was forgiven; but the denial in this passage speaks of a final decision, a deliberate choice of repudiation against the Lord. The following verse does not mitigate the severity of this passage. If we are faithless … Gould thought that the sin in focus here was of a less reprehensible nature than that of denying Christ, saying, “This represents a failure not in belief, but in fidelity. Even for such a one there is still a remaining hope."[18] However, the notion that faith exists (in any saving degree) where there is no longer fidelity is but a vagary of theological speculation. The true analysis of this place, as written by Spence, is appreciated: Those who understand this passage as containing soothing, comforting voices for the sinner, for the faithless Christian who has left his first love, are gravely mistaken … This is one of the sternest passages in the Book of Life; for it tells how it is impossible for the pitiful Redeemer to forgive in the future life … He cannot treat the faithless as though he were faithful - cannot act as though faithfulness and faithlessness were one and the same thing.[19]Hendriksen also agreed that: The meaning of the last line cannot be, “If we are faithless and deny him, nevertheless he, remaining faithful to his promise, will give us everlasting life."[20]The overall thought of the entire faithful saying should be carefully observed. As DeWelt summarized it, “Without a cross, there is no crown; without a thorn, there is no throne."[21] All that Paul wrote to Timothy and his charges in Ephesus had in view the utter necessity of true fidelity and unwavering loyalty to Christ on the part of every Christian who hoped to share in the eternal reward. He cannot deny himself … This truth is exactly parallel to Romans 6:18 and Titus 1:2, being therefore Pauline and having no connection whatever with any old proverb. Where in history was there ever such a proverb as this? [16] R. C. H. Lenski, op. cit., p. 792. [17] Ibid., p. 793. [18] J. Glenn Gould, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1969), p. 641. [19] H. D. M. Spence, op. cit., p. 228. [20] William Hendriksen, op. cit., p. 260. [21] Don DeWelt, Paul’s Letters to Timothy and Titus (Joplin, Missouri: College Press, 1961), p. 218. Verse 14 Of these things put them in remembrance, charging them in the sight of the Lord, that they strive not about words, to no profit, to the subverting of them that hear.In this, Paul moved to instruct Timothy with regard to the false teachers who had emerged in Ephesus. Put them in remembrance of these things … That is, remind the Christians under his care in Ephesus of the soul-inspiring truths just enunciated in the faithful saying. Strive not about words, to no profit … Needless and useless argumentation have been the bane of historical Christianity. At the time of the great Communist revolution in Russia, the Orthodox Church was engaged in a tremendous argumentative crisis over the making of church vestments! Many a time, Christians have plunged into useless and silly arguments while the citadel of their faith was destroyed. Not only are such arguments of no profit, as Paul said; but they are actively mischievous, destructive and subversive of true faith. Christians? They are commanded not to do it! Verse 15 Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth.Practically all of the exegesis one encounters on this verse regards the Greek words here rendered “handling aright,” and in the KJV, “rightly dividing” the word of truth. The words have the following basic meaning: The compound verb (rightly dividing) means to “cut straight.” Vincent defines the word, “to hold a straight course” (as plowing a straight furrow); and the Greeks used the word for “expound soundly."[22]The old expositors understood this as a reference to making the proper division between the law and the gospel, between the Old Testament and the New Testament; and, in view of the basic meaning of the words here rendered “handling aright,” there is absolutely nothing wrong with such an exegesis. Certainly no preacher can “cut it straight,” “tell it like it is,” or employ “sound exegesis,” without making these very distinctions clear in his preaching. How deplorable, therefore, is the attitude of some expositors who use the newer versions to poke fun at the old interpretations. As Lenski put it, “Certainly plenty of exegesis is crooked enough to call for careful cutting to set it straight."[23] Alan G. Nute summed up the meaning of this verse as “An appeal for a straightforward, balanced exegesis of holy Scripture."[24][22] Kenneth S. Wuest, Word Studies from the Greek New Testament (Grand Rapids, Michigan: Wm.

B. Eerdmans Publishing Company, 1973), Vol. II, 2Tim., p. 135. [23] R. C. H. Lenski, op. cit., p. 799. [24] Alan G. Nute, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 521. Verse 16 But shun profane babblings: for they will proceed further in ungodliness,Shun … “This is a strong word and means literally to make a circuit so as to avoid."[25]Profane babblings … This refers especially to the striving about words to no profit, mentioned above. Those arguments which make frequent use of God’s name, and yet without honor and submission to God’s will, are actually profane in spite of any cloak of piety; and there are many religious discussions which fall squarely into this category. They will proceed further … The end result of such disputations is not righteousness, but ungodliness. ENDNOTE: [25] H. D. M. Spence, op. cit., p. 228. Verse 17 and their word will eat as doth a gangrene: of whom is Hymenaeus and Philetus; men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.Will eat as doth a gangrene … The word here, according to White, “is the medical term for the consuming progress of mortifying disease”;[26] and once again the vocabulary of Paul’s close friend and companion, the beloved physician Luke, seems to have influenced that of the apostle. Hymenaeus and Philetus … Having identified their teaching as “gangrene,” Paul then proceeded to give one of the salient features of their false doctrine. They had spiritualized the resurrection, claiming that it had already happened. It may appear surprising that such a false notion would have been able to overthrow the faith of some, but history has demonstrated that the more ridiculous and preposterous some heretical teaching is, the more readily some unstable souls are attracted and destroyed by it. It is not hard to see why Paul elected that particular phase of their false doctrine as the target of these words; for, in view of the impending death of many Christians in the great persecution, it had a special relevance for that time and circumstance. ENDNOTE: [26] Newport J. D. White, op. cit., p. 166. Verse 19 Howbeit the firm foundation of God standeth, having this seal, The Lord knoweth them that are his: and, Let every one that nameth the name of the Lord depart from unrighteousness.This and the following verses have a special relevance to Paul’s appeal to Timothy for fidelity no matter what might happen. As White said: There is no need to despair of the church. It is founded upon a rock, in spite of appearances. Take a broad view of the case. The church is not the special apartment of the Master from which unseemly things are banished; it is a great house with places and utensils for every need of life.[27]The firm foundation of God standeth … Perhaps the best interpretation of this is to see it as a metaphor of the church, of which Jesus said, “The gates of hell shall not prevail against it.” The figure is that of a great foundation for some mighty building; and, as it was common in ancient times, to engrave some seal or name upon the foundation, Paul gave the illustration of God’s seal upon the foundation which is the church. The Lord knoweth them that are his: Let every one that nameth the name of the Lord depart from unrighteousness. There are echoes of both of these sayings in the Old Testament (Numbers 16:5; Isaiah 51:11), but it is better to view them as Paul’s own inspired Scripture, and not as partial or garbled quotations from the Old Testament. After all, as Spence said, “Both these quotations go much farther and far deeper than the places cited in the Old Testament."[28] For example, there are strong connections in the first of these with John 14:27-29. Again the Pauline theology of righteous living appears in the second of these. In the last analysis, every man shall be judged on the basis of his deeds, whether they be good or bad (2 Corinthians 5:10). [27] Ibid., p. 164. [28] H. D. M. Spence, op. cit., p. 230. Verse 20 Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some unto honor, and some unto dishonor.See the comment under the preceding verse. Vessels of gold … silver … wood … earth … The eternal mystery of why there should be vessels of dishonor in God’s church is perpetual. There was a Ham in the ark, an Esau in the womb of Rebekah, and a Judas among the Twelve. The thing in view here is that even the vessels of dishonor will serve the Father’s will in God’s own way; but that is a far different thing from the proposition that they will all be saved any way. Pharaoh was used for the glory of God, as were also Esau and Judas. Hervey was right in his view that: Though everyone that names the Lord ought to depart from wickedness, yet we must not be surprised if it is not so, and if there are found in the church some professing Christians whose practice is quite inconsistent with their profession.[29]ENDNOTE: [29] A. C. Hervey, op. cit., p. 23. Verse 21 If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, meet for the master’s use, prepared unto every good work.If a man purge himself from these … The way this stands it seems to say, “if one purge himself from the vessels unto dishonor,” but that is evidently not the meaning. The image is better maintained if we understand “from these” to mean the babblings, and ungodliness, and eating words of the heretics denounced.[30]ENDNOTE: [30] Ibid. Verse 22 But flee youthful lusts, and follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart.Chrysostom’s comment on this was, “Every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful."[31] Sound as such a view surely is, it is extremely doubtful that Timothy, at the time of Paul’s writing, had reached an age when this advice was inappropriate. ENDNOTE: [31] Chrysostom as quoted by White, op. cit., p. 168. Verse 23 But foolish and ignorant questionings refuse, knowing that they gender strifes.Notice the great verbs directed toward the behavior of Timothy: “shun … purge … flee … refuse,” indicating that avoidance is a vital tactic to be employed in a successful ministry. Lenski thought that Paul had in view here “Those people who busy themselves with all sorts of useless matters and then come to Timothy with their opinions with the hope of some support from him."[32]ENDNOTE: [32] R. C. H. Lenski, op. cit., p. 814. Verse 24 And the Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing,Here was given the antidote for the vain and conceited babblings with which some busied themselves, the same being a very noble and beautiful picture of the kind of personality that should be exhibited by God’s preachers. The physician or nurse does not respond to the illness of the patients with blows and threats, but with gentleness, forbearance and understanding. Verse 25 in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by him unto his will.Those that oppose themselves … The essential foolishness of all sin and wrong-doing is implied in these words. Doing sinful things is actually opposing one’s self. In the parables, Jesus described the unprepared virgins, the man who built on the sand, and the one who proposed to pull down and build bigger barns as “foolish” ones; and the same principle shines here. There is some doubt among scholars as to the correct rendition of the last verse, explained by Spence thus: The words have been variously interpreted by commentators. The most satisfactory meaning represents the captive to sin waking up from his deathly slumber and escaping the toils of the evil one, for the purpose of carrying out for the future the will of God. The whole verse would be as follows: And that they may recover themselves out of the snare of the devil - being held captive by him to do (God’s) will.[33]Despite the attraction that this rendition has for some, we shall stick to the ASV. Satan indeed takes captive (alive) the unfortunate souls who are entrapped in evil and thus become servants of the devil’s will. The true reality of Satan, his purpose, his existence and his means of operation are strongly evident here. The current theology which refuses to recognize Satan is blind and ignorant of the truth, which despite its denial is even today affirmed by the basic instincts of the human race. Everywhere, there is a widespread resurgence of interest in witchcraft, spiritualism, Satanism, the occult and horoscopes, etc. All of these trends are the logical result of dispensing with God and his holy word. As Ward commented: Bereft of God in a materialistic environment, unsatisfied souls fumble with meaning beyond it in the supernatural; “They have sown the wind, and they shall reap the whirlwind” (Hosea 8:7 KJV).[34]Satan is still taking captive souls to do his will; and therefore let the church seize her opportunity to proclaim the gospel of salvation in the name of Jesus Christ. [33] H. D. M. Spence, op. cit., p. 232. [34] Ronald A. Ward, op. cit., p. 184. “THE SECOND EPISTLE TO TIMOTHY”

Chapter Two

IN THIS CHAPTER

1. To appreciate the need for endurance and faithfulness to the will of Christ

2. To note the warnings against profane and vain babblings, foolish and ignorant disputes

3. To consider how the servant of the Lord can be a vessel for honor, useful for the Master and prepared for every good work

SUMMARY Paul continues with exhortations to Timothy in this chapter, with an emphasis on endurance and diligence. Encouraging him to be strong in the grace that is in Christ Jesus, Paul then charges Timothy to commit what he has learned to faithful men who can pass it along (2 Timothy 2:1-2).

Using the illustrations of a soldier, athlete, and farmer, Paul exhorts Timothy to endure hardship, to be faithful, and to work hard. Writing of his own endurance in hardship, Paul stresses the need to be true to the Lord (2 Timothy 2:3-13).

The last half of the chapter is devoted to telling Timothy how to be “useful to the Master”, a worker who does not need to be ashamed. With warnings to shun profane and vain babblings, and avoiding foolish and ignorant disputes, Paul reminds Timothy of things he should flee (youthful lusts) and what he should pursue (righteousness, faith, love, peace). Properly handling the word of truth, and correcting others with gentleness and humility, Timothy can truly be a servant of the Lord who is prepared for every good work, especially when dealing with those who have been ensnared by the devil (2 Timothy 2:14-26).

OUTLINE

I. TO THE TRUTH TO OTHERS (2 Timothy 2:1-2)

A. A PLEA TO BE STRONG (2 Timothy 2:1)1. Directed to Timothy as his son (2 Timothy 2:1 a) 2. To be strong in the grace that is in Christ Jesus (2 Timothy 2:1 b)

B. COMMIT WHAT HE HAS HEARD TO MEN (2 Timothy 2:2)1. Those things he heard from Paul among many witnesses (2 Timothy 2:2 a) 2. Commit to faithful men who will be able to teach others (2 Timothy 2:2 b)

II. TO ENDURE (2 Timothy 2:3-13)

A. AS A SOLDIER, ATHLETE, AND FARMER (2 Timothy 2:3-7)1. Endure hardship as good soldier of Jesus Christ (2 Timothy 2:3) a. Not entangled with the affairs of this life (2 Timothy 2:4 a) b. That he might please the One who enlisted him (2 Timothy 2:4 b) 2. As an athlete, follow the rules of competition in order to win (2 Timothy 2:5) 3. It is the hard-working farmer who will be the first to partake of his crops (2 Timothy 2:6) 4. May the Lord give him understanding as he considers what Paul is saying (2 Timothy 2:7)

B. THE EXAMPLE OF PAUL HIMSELF (2 Timothy 2:8-13)1. Remember that Jesus was raised from the dead, according to the gospel (2 Timothy 2:8) a. For which Paul suffered trouble as an evildoer, even to the point of chains (2 Timothy 2:9 a) b. Yet the word of God was not chained (2 Timothy 2:9 b) 2. Paul endured all things for the sake of the elect (2 Timothy 2:10 a) a. That they might obtain the salvation in Christ Jesus with eternal glory (2 Timothy 2:10 b) b. A faithful saying to encourage us to endure hardship (2 Timothy 2:11-13)

1. If we died with Christ, we shall live with Him
2. If we endure, we shall also reign with Him
3. If we deny Him, He will also deny us
4. If we are faithless, He remains faithful for He cannot deny Himself

III. TO AS A SERVANT OF THE LORD (2 Timothy 2:14-26)

A. RELATED TO HIS WORK (2 Timothy 2:14-19)1. Remind others, charging them not to strive about words (2 Timothy 2:14) a. Words that do not profit b. Words that only produce ruin of the hearers 2. Be diligent to present yourself approved to God (2 Timothy 2:15) a. As a worker who does not need to be ashamed b. As a worker who rightly divides the word of truth 3. Shun profane and vain babblings (2 Timothy 2:16-18) a. For they only increase to more ungodliness (2 Timothy 2:16) b. For their message will spread like cancer (2 Timothy 2:17 a)

1. Hymenaeus and Philetus are example (2 Timothy 2:17 b)
2. Who have overthrown the faith of some by saying the resurrection is already past (2 Timothy 2:18)

4. God’s solid foundation stands, having this seal: a. The Lord knows those who are His (2 Timothy 2:19 a) b. Let those who name the name of Christ depart from iniquity (2 Timothy 2:19 b)

B. FOR BEING USEFUL TO THE MASTER (2 Timothy 2:20-26)1. A great house has all kinds of vessels, some for honor and some for dishonor (2 Timothy 2:20) 2. If anyone cleanses himself from things of dishonor, he will be a vessel of honor (2 Timothy 2:21) a. Sanctified and useful for the Master b. Prepared for every good work 3. Instructions that will make one a servant useful to the Master: a. Flee youthful lusts (2 Timothy 2:22 a) b. Pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart (2 Timothy 2:22 b) c. Avoid foolish and ignorant disputes that generate strife (2 Timothy 2:23) d. Do not quarrel, but be gentle to all, able to teach, patient (2 Timothy 2:24) e. In humility correct those in opposition (2 Timothy 2:25-26)

1. Perhaps God will grant them repentance, so that they may know the truth (2 Timothy 2:25)
2. Perhaps they may come to their senses and escape the snare of the devil who has taken them captive to do his will (2 Timothy 2:26)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Exhortation to transmit the truth to others (2 Timothy 2:1-2)
• Exhortation to endure hardship (2 Timothy 2:3-13)
• Exhortation to diligence as a servant of the Lord (2 Timothy 2:14-26)

2. In what did Paul want Timothy to be strong? (2 Timothy 2:1)

• The grace that is in Christ Jesus

3. What did Paul want Timothy to do with the things Paul had taught him? (2 Timothy 2:2)

• Commit them to faithful men who would teach others

4. What three illustrations does Paul use to encourage Timothy to endure hardship and to work hard? (2 Timothy 2:3-6)

• Those of a soldier, an athlete, and a farmer

5. What did Paul want Timothy to remember? (2 Timothy 2:8)

• That Jesus Christ was raised from the dead

6. What did Paul suffer in behalf of the gospel? Did it hinder the gospel? (2 Timothy 2:9)

• Trouble as an evil doer, even to the point of chains
• No

7. Why was Paul willing to endure all things? (2 Timothy 2:10)

• For the sake of the elect, that they also might obtain salvation with eternal glory

8. What encouragement is given by “a faithful saying”? (2 Timothy 2:11-12 a)

• If we died with Christ, we shall also live with Him
• If we endure, we shall also reign with Him

9. What warning is given by “a faithful saying”? (2 Timothy 2:12 b)

• If we deny Him, He also will deny us

10. What was Timothy to charge others? (2 Timothy 2:14)

• Not to strive about words to no profit

11. What was Timothy to be diligent in doing? (2 Timothy 2:15)

• Presenting himself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth

12. What was he to shun? Why? (2 Timothy 2:16)

• Profane and vain babblings; because they lead to more ungodliness

13. What two individuals had been guilty of spreading such things? (2 Timothy 2:17)

• Hymenaeus and Philetus

14. What had they taught? What was the effect of their teaching? (2 Timothy 2:18)

• That the resurrection was already past
• It overthrew the faith of some

15. What is the “seal” of God’s solid foundation? (2 Timothy 2:19)

• “The Lord knows those who are His”
• “Let everyone who names the name of Christ depart from iniquity”

16. What will a “vessel of honor” be? (2 Timothy 2:21)

• Sanctified and useful for the Master
• Prepared for every good work

17. What was Timothy to flee? What was he to pursue? (2 Timothy 2:22)

• Flee youthful lusts
• Pursue righteousness, faith, love, peace

18. What was he to avoid? Why? (2 Timothy 2:23)

• Foolish and ignorant disputes
• They generate strife

19. List what must be true of a servant of the Lord (2 Timothy 2:24-25 a)

• Must not quarrel
• Be gentle to all
• Able to teach
• Patient
• In humility correcting those who are in opposition

20. Why must a servant of the Lord be this way to those in opposition? (2 Timothy 2:25-26)

• Perhaps God will grant them repentance, so that they may know the truth
• Perhaps they may come to their senses and escape the snare of the devil, for they have been taken captive by him to do his will

Questions by E.M. Zerr For 2nd Timothy 21. State the command as to strength. 2. To whom was Timothy to commit what he learned ? 3. What were they to do with it ? 4. Must these teachers be inspired men? 5. What is the mark of a good soldier ? 6. Give some illustration of this hardness. 7. What entanglements must be avoided ? 8. For what reason must this be ? 9. Which contestants will be crowned? 10. Where may this law be found ? 11. What must the husbandman first do? 12. Of what may he. then partake ? 13. From whom is understanding to come? 14. In what sense was Jesus the seed of David? 15. What did Paul mean by “my gospel” ? 16. State antecedent of “wherein” verse 9. 17. On what charge was Paul suffering? 18. Compare 1 Peter 4: 15 and Acts 25: 11. 19. What cannot be bound? 20. What specific fact in Rome proved this ? 21. For what reascon did Paul endure? 22. Show connection between death and life, verse 11. 23. What is necessary to reigning? 24. State what God cannot do. 25. Does this agree with God’ s infinite power? 26. What striving must Timothy teach against ? 27. What will such words do to the hearers? 28. Need inspired men study? 29. For whose approval must they be studious? 30. Explain how rightly to divide the Word. 31. He should avoid what ? 32. Describe the manner of their growth. 33. State effect of erring words on the faith. 34. How will all this affect the foundation? 35. With what fact is it sealed? 36. How must iniquity be got rid of? 37. What class is expected to do this? 38. State the house illustrated in verse 19. 39. What constitutes vessels? 40. How many classes of vessels? 41. Distinguish use of these. 42. Who is responsible for a vessel’ s classification? 43. Point out the word that so indicates. 44. For how many good works may he be prepared? 45. How should he regard youthful lusts? 46. What association will be formed? 47. Tell what questions should be avoided. 48. State qualification of the Lord’ s servants. 49. Must impart what kind of instruction? 50. State the effect of such instruction on others.

2 Timothy 2:1

2 Timothy 2:1. See comments at 1 Timothy 1:2 for explanation of son. Being a pupil of Paul, his teacher was desirous that he do the good work that was entrusted to him (1 Timothy 1:3-4). Grace is the unmerited favor of the Lord, but it may be obtained by faithfulness to His cause. Timothy is directed to be Strong in that favor, and that can be accomplished by properly handling the inspired truths that His apostle has communicated to his “son.”

2 Timothy 2:2

2 Timothy 2:2. Timothy was not an inspired man, but had to receive instructions from Paul or others who were inspired. The witnesses evidently included those referred to in 1 Timothy 4:14 1 Timothy 6:12. It is true also that the truths about the divinity and authority of Jesus that Paul had declared to Timothy, had been attested by many who could speak from personal knowledge. With such an array of basic support, Timothy should be fully persuaded of their genuineness, and of their right to be transmitted to others. Hence Paul instructs him to commit them to faithful or trustworthy men, not to men of ambition for prominence but perhaps lacking in sincere interest. These faithful men thus equipped with the truths coming to them from Paul through Timothy, would be able to teach others in the principles of the Gospel.

2 Timothy 2:3

2 Timothy 2:3. A good soldier is one who is willing to endure hardness or hardships on behalf of his country. He cannot always be resting in the comfort of his own camp, but must be out on the firing line before the enemy. Likewise the soldier of the cross must face the many persecutions as he battles against the enemies of the Lord.

2 Timothy 2:4

2 Timothy 2:4. There are two applications of this verse, a specific and a general one. The former is concerning a person like Timothy who has gone into the special “work of an evangelist” (chapter 4:5). Such a person must give his entire attention to that work, not being involved in temporal affairs. The latter is applied to all Christians, and pertains to matters that would interfere with the kind of personal conduct a true disciple of Christ should practice. Specifications would be tOo numerous to mention in this space, but any kind of occupation, whether it is right or wrong of itself, that will prevent a disciple from doing his duty, would constitute the entangling affairs mentioned in this verse.

2 Timothy 2:5

2 Timothy 2:5. The apostle takes up another subject for the purpose of illustration, and that is the athletic performances that were popular in those days. Strive for masteries is rendered “contend in the games” by the Englishman’s Greek New Testament. It is the same exercise mentioned in 1 Corinthians 9:25 and commented upon in that place. In those games there were certain rules that the contestants were required to observe, and if they did not strive according to the rules, they were denied the prize even though they appeared to have outdone their rivals. The lesson is that in the great contest where the crown of eternal life is the goal, no one will receive that prize uness he complies with the rules.

Of course those regulations have been laid down by the Lord, and they are recorded in the New Testament (John 12:48; Matthew 7:21). As in the case of the temporal contests, no matter how earnestly a professed contestant labors for the prize of salvation, his earnestness will not count unless it is guided by the law of Christ. Such “zeal” will be unavailing because it is “not according to knowledge” of the authorized rules prescribed by the “righteousness of God” (Romans 10:1-3).

2 Timothy 2:6

2 Timothy 2:6. According to the Greek text, the words of this verse should be arranged as follows: “The husbandman must labor before partaking of the fruits.” This is both scriptural and logical, for no man can expect to partake of the fruits of the ground, until after he has labored to produce them. Likewise no one may expect to reap eternal life unless he first sows the proper seed for such a harvest (Galatians 6:7-8).

2 Timothy 2:7

2 Timothy 2:7. The Lord gives things in various ways; sometimes direct and sometimes through the agency of an other. In the present case, He will give Timothy understanding of the proper application of his duties by considering what Paul says to him. Consider is defined by Thayer, “to think upon, heed, ponder, consider.” The simplest statement may convey no proper meaning to one if he treats it with indifference. For this reason Timothy was also told to “give attendance” to reading, etc. (1 Timothy 4:13). The ancient Israelites failed to know what they could have known, because they did not “consider” what the Lord said unto them. “Israel doth not know, my people doth not consider” (Isaiah 1:3). Furthermore, Paul named a large number of important subjects, then exhorted the brethren to “think on these things” (Philippians 4:8).

2 Timothy 2:8

2 Timothy 2:8. Among the things Timothy was to consider and remember was the great fact of the story of Christ. He was of the seed of David–was a lineal descendant Of the ancient patriarch, yet that relationship did not keep Him from dying. In truth, He was predestined to die in harmOny with the aims of that lineage. His death was not permanent, however, for his resurrection was accomplished which was the final fact of the Gospel. Paul calls it my Gospel with the meaning of saying “the Gospel which I preach.” He words it in that very way at 1 Corinthians 15:1.

2 Timothy 2:9

2 Timothy 2:9. Wherein means for which cause Paul was in trouble, being falsely accused as an evildoer. Even unto bonds is literal, for he was fastened to a real chain as a prisoner held for execution. Word of God is not bound. The exact date set for the slaying of Paul is not stated, and we do not know whether he was informed of it. However, he was still able to tell the story of Jesus to those who came within the sound of his voice, and to write it as he is doing in this epistle, which is the reason he said the word was not bound. That is not the only sense in which the word of the Lord cannot be bound. Others who received it, and especially those who learned that Paul was being persecuted because of his devotion to it, would be thereby roused to speak out boldly on its behalf (Philippians 1:12-14).

2 Timothy 2:10

2 Timothy 2:10. The over-all meaning of elect is given in Thayer’s lexicon as, “picked out, chosen.” All special meanings, such as who does the choossing and on what condition the choice is made, must be determined in each case by the connection in which it is used. In the present passage it means those whom God has chosen as heirs of salvation, because they have complied with the terms that He has made known to man. Each disciple must work out his own salvation (Philippians 2:12), but he can be greatly assisted in that conflict by the co-operation of others who likewise are engaged in the struggle. Such encouragement is especially helpful when it comes from one who has “borne the brunt of battle” as Paul has been doing. Hence he says he is enduring his suf-fering3 for their sakes, to the end they may win the reward of salvation made possible only through Christ. Eternal glory signifies that which will be enjoyed by the residents of Heaven, in contrast with the glitter and tinsel of this world which will soon fade away.

2 Timothy 2:11

2 Timothy 2:11. A faithful saying is one that is based on the truth. An example of such a saying is that now expressed, namely, that the dead in Christ shall also live with him. Of course this means in a figurative or spiritual sense, for all mankind whether good or bad will live bodily at the resurrection (John 5:28-29). But those who die to sin by obedience (Romans 6:7 Romans 6:11 Romans 6:17-18), will enjoy the life referred to.

2 Timothy 2:12

2 Timothy 2:12. Reign with is from , which Thayer defines, “to reign together.” Since Christ is the sole king in the realm of religious government (Matthew 28:18; Ephe-sians 1:22, 23), we know this reigning is not in the sense of sharing in His authoritative rule. Thayer explains his definition as follows: “Figuratively to possess supreme honor, liberty, blessedness, with one in the kingdom of God.” But Christians are expected to “take the bitter with the sweet.” Christ had to suffer to establish his kingdom, hence the citizens must be willing to share in the persecutions heaped upon the kingdom by the enemy. To refuse to endure sufferings for the sake Of Christ, is equivalent to denying or disowning Him. Those who do such an unworthy thing will be disOwned by the Lord; not only in this world but in that to come (Mark 8:38).

2 Timothy 2:13

2 Timothy 2:13. Unbelief on the part of man is here put as a contrast with the faithfulness of God. This is hardly a clear presentation of the subject, for it is inappropriate to speak of God either as believing or disbelieving; He knows everything. When the faithfulness of God is mentioned it means that He is always true to his word. This verse means, then, that regardless of whether man believes on the Lord or not, he will maintain his divinity and will make all divine declarations come true. Since God cannot lie (Titus 1:2), it would be impossible for Him to deny or disown his personal divinity and eternal existence.

2 Timothy 2:14

Verse 14. Timothy was left in Ephesus to guard the truth against false teachers (1 Timothy 1:3). He is still there and the same kind of instruction is repeated in this verse. These things are the facts and truths in the preceding verses. Charging them means he is to insist earnestly and religiously before the Lord. Let them know that all they do and say is known to Him.

Strive not denotes they should not spend their time disputing over unprofitable words. Such contentions do no one any good, but rather result in subverting the hearers. The italicized word is from the Greek word which Thayer defines, “overthrow, destruction.” We know how serious a catastrophe is considered as the English word terms it, and Paul considers the result of heeding unprofitable words as a happening amounting to a calamity.

2 Timothy 2:15

Verse 15. Study is from , and Thayer’s definition at this place is as follows: “To exert one’s self, endeavor, give diligence.” Robinson defines it, “To give diligence, to be in earnest, to be forward.” Hence the word does not especially apply to the mental process of investigating a literary subject, although it includes that. The general meaning is to be diligent in trying to show one’s self approved unto God, whether in the actions of the body or the mind. If one’s work is the kind that God will approve, the workman will have nothing of which to be ashamed. One important task for a workman employed in the service of God, is to make the proper application of the word of truth. Rightly dividing is from , and Thayer’s definition at this place is as follows: “To make straight and smooth; to handle aright.” The familiar use of this passage, that it means to divide rightly between the Old and New Testament is correct as a human comment, but it is not what the original word means, for the New Testament had not been composed when this epistle was written. Hence the word covers all phases of one’s treatment of the word of God, and requires the teacher to give it the respect due a document coming from the Lord.

2 Timothy 2:16

2 Timothy 2:16. Shun profane and vain babblings is the same instruction that is stated in 1 Timothy 6:20, and refers to empty and foolish talk that has no good use. But any kind of activities on the part of human beings is bound to produce some kind of results. Paul says these vain babblings will advance along the wrong lines, namely, more ungodliness. Thayer defines the last word, “want of reverence towards God.” That is logical, for everything pertaining to God and the speech originating with Him, is full of helpful principles. Hence if one is concerned with such foolish lines of thought as are here described, it can be only from lack of respect for God.

2 Timothy 2:17

2 Timothy 2:17. Canker is from which Thayer defines, “a gangrene.” He explains the word as follows: “A disease by which any part of the body suffering from inflamation becomes so corrupted that unless a remedy be seasonably applied, the evil continually spreads, attacks other parts, and at last eats away the bones.” An evil influence, whether it is in the form of false teaching or sinful conduct, is sure to spread and increase. This truth is illustrated by various figures in the Bible. The spread of bad leaven is used in 1 Corinthians 5:6, and the eating of a gangrenous infection is the illustration in our verse. Hence it should be attacked and destroyed as soon as it is discovered. Hymenaeus is mentioned in 1 Timothy 1:19-20 as one who had given up the faith, but nothing is specified.

In our chapter (verse 18) his false doctrine is revealed. Philetus is called a heretic by Thayer.

2 Timothy 2:18

2 Timothy 2:18. Concerning the truth have erred. The last word means to wander from the path, and the men just named had departed from the truth concerning the resurrection. They taught that no resurrection was to come in addition to what had already occurred. That same hersy was taught at Corinth, and the fifteenth chapter of Paul’s first epistle to that church deals with the subject. Overthrow the faith of some. The most cherished item of a Christian’s faith, is that of the resurrection from the dead at the day of judgment. This heresy of the false teachers, that no future resurrection was to occur, naturally destroyed the faith of all who received the false doctrine.

2 Timothy 2:19

2 Timothy 2:19. Nevertheless. The preceding verse states that the faith of some men was being overthrown by false teaching. A man’s faith must be resting upon some foundation or base, and the faith in God is based on the facts of the Gospel. If a man is seduced by false teaching to forsake that divine foundation, it will be the ruination of his faith, yet he cannot take the foundation along with him into ruin. In spite of the desertion of some professing believers, the foundation remains unmoved.

Because of these precious truths, the ones who remain faithful need not be discouraged, for the Lord knoweth (recognizes and cares for) his own. That is, amid the turmoil and confusion of the backsliders, the Lord will not lose sight of those who are remaining on the unmoveable foundation. A seal is an inscription attached to a book or other document or any other important article, that signifies the approval of an authority concerned. This is used figuratively to denote the surety of acceptance for all who will remain true to God. However, to receive and keep such a seal, each man must keep himself apart from iniquity. The last word is from ADIKIA, which Thayer defines, “unrighteousness of heart and life.” But in order to be free from it, the professors of faith (those who nameth the name of Christ) must depart from such a life, and not expect God to perform a special miracle to rid them of sin.

2 Timothy 2:20

2 Timothy 2:20. A great house literally refers to the material structures made by men, but it is used to illustrate the church which is also called a house (1 Timothy 3:15). In the material buildings there are various kinds of vessels (defined “house-hold utensils” in Thayer’s lexicon). These vessels will be made of different kinds of material, depending on the service expected to get from them. Honor ,and dishonor in a material building means only that the use of some utensils is more special or particular than that of others. When such a service is wanted, the householder will use the utensils that are made of the best materials, and those most in keeping with the dignity or importance of the occasion. A utensil made of gold or silver could be used on occasions when those of wood or clay would not serve the purpose. 2 Timothy 2:21 Verse 21. In the illustration, a vessel is whatever kind its owner decrees for it. But in the house of God every man may be an “honorable” vessel if he will. Hence if a man therefore purge himself from these, meaning the objectionable principles referred to in the preceding verses, he can be the kind of vessel that is desirable. Sanctified means he is cleansed from iniquity by obedience to the truth, and set apart for a righteous use, namely, that of the Master’s. Such a reformation in his life prepares him for the work that is designed by his Owner. Note that nothing is said about doing great or highminded work, but every good work.

2 Timothy 2:22

2 Timothy 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 1 Timothy 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 (James 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.

2 Timothy 2:23

2 Timothy 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 (Jude 1:3), but an argument over useless words is always wrong.

2 Timothy 2:24

2 Timothy 2:24. The Bible does not contradict itself, and when there seems to be a disagreement there is always a proper explanation. This verse says a servant of the Lord must not strive, while other passages show he may (verse 5). But it is from a different original in the present verse which Thayer defines, “to quarrel, wrangle, dispute.” The connection shows Paul is writing about Timothy’s work among those who are out of the way because of being uninformed; he should be gentle and patient toward such. Apt to teach. This phrase is from , which occurs only twice in the Greek New Testament.

Thayer’s definition is, “apt and skilful in teaching.” The other place where the word is used Isaiah 1 Timothy 3:2 where it is applied to the elders, while in our verse it is applied to anyone who is a servant of the Lord, which might not always be an evangelist even. In one place it is applied to a man with authority in the church, in the other the connection does not indicate authority. Since the definition does not state how skilful he must be in teaching, we must consult some other passage for that. Titus 1:9 is considering the qualifications and work of a bishop (or elder), and it shows he must be able by “sound doctrine” (teaching) to convince the gainsayers. Unless a man is able to do that kind of teaching, he is not qualified for the eldership, while a man without that degree of teaching ability might be an acceptable servant of the Lord.

2 Timothy 2:25

2 Timothy 2:25. Meekness means humbleness and is about the same in effect as gentleness in the preceding verse. Oppose themselves refers to those who place themselves in opposition to the truth that Timothy was teaching. Peradventure. God wishes every person in sin to repent (2 Peter 3:9), and never prevents him from so doing if he becomes penitent in mind. Hence the uncertainty expresses by the word is on the question of whether these people in error will be persuaded by the means that God will be using through the services of Timothy. Such repentance or reformation must begin by the acknowledging of the truth that was offered to them.

2 Timothy 2:26

2 Timothy 2:26. These people engaged in opposition to the truth are compared to a victim caught in a snare or trap. The trap has been set by the devil , who uses various means to capture the people of the Lord. Sometimes he is overt and vicious after the manner of a roaring lion (1 Peter 5:8), at other times he captures them with his wiles or snares. Taken captive is from ZOGREO which Thayer defines, “to take alive.” The last clause is a very interesting use of an illustration. It pictures a scene where the Lord finds a human being who had once been His servant, but was caught in the trap of the devil. The victim is released and taken captive by the Lord, who originally had possession of him anyway, and who now will again be turned into the kind of service that is in harmony with His will.