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128 lines
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Title = 'The Second Epistle of Paul the Apostle to Timothy';
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="a2Ti2_1"><a onclick="return mV('2Ti',2,'1-26');">2Ti 2:1-26</a>. EXHORTATIONS; TO FAITHFULNESS AS A GOOD SOLDIER OF CHRIST; ERRORS TO BE SHUNNED; THE LORD'S SURE FOUNDATION; THE RIGHT SPIRIT FOR A SERVANT OF CHRIST.
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<p><b>1. Thou therefore</b>—following my example (<a onclick="return mV('2Ti',1,8,12);">2Ti 1:8, 12</a>), and that of ONESIPHORUS (<a onclick="return mV('2Ti',1,'16-18');">2Ti 1:16-18</a>), and shunning that of those who forsook me (<a onclick="return mV('2Ti',1,15);">2Ti 1:15</a>).
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<br><br><b>my son</b>—<i>Children</i> ought to imitate their father.
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<br><br><b>be strong</b>—literally, "be invested with <i>power.</i>" Have power, and show thyself to have it; implying an abiding state of power.
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<br><br><b>in the grace</b>—the <i>element</i> IN which the believer's strength has place. Compare <a onclick="return mV('2Ti',1,7);">2Ti 1:7</a>, "God hath given us the spirit of <i>power.</i>"
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<p id="a2Ti2_2"><b>2. among</b>—<i>Greek,</i> "through," that is, with the attestation (literally, "intervention") of many witnesses, namely, the presbyters and others present at his ordination or consecration (<a onclick="return mV('1Ti',4,14);">1Ti 4:14</a>; <a onclick="return mV('1Ti',4,14);">6:12</a>).
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<br><br><b>commit</b>—in trust, as a <i>deposit</i> (<a onclick="return mV('2Ti',1,14);">2Ti 1:14</a>).
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<br><br><b>faithful</b>—the quality most needed by those having a trust committed to them.
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<br><br><b>who</b>—<i>Greek,</i> "(persons) <i>such as</i> shall be competent to teach (them to) others also." Thus the way is prepared for inculcating the duty of faithful endurance (<a onclick="return mV('2Ti',2,'3-13');">2Ti 2:3-13</a>). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same office. This is so far from supporting oral tradition <i>now</i> that it rather teaches how precarious a mode of preserving revealed truth it was, depending, as it did, on the trustworthiness of each individual in the chain of succession; and how thankful we ought to be that <i>God Himself</i> has given <i>the written Word,</i> which is exempt from such risk.
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<p id="a2Ti2_3"><b>3. Thou therefore endure hardness</b>—The oldest manuscripts have no "<i>Thou therefore,</i>" and read, "Endure hardship <i>with</i> (me)." "Take thy share in suffering" [CONYBEARE and HOWSON].
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<p id="a2Ti2_4"><b>4.</b> "No one while serving as a soldier."
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<br><br><b>the affairs of (this) life</b>—"the businesses of life" [ALFORD]; mercantile, or other than military.
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<br><br><b>him who hath chosen him</b>—the general who at the first enlisted him as a soldier. Paul himself worked at tent-making (<a onclick="return mV('Act',18,3);">Act 18:3</a>). Therefore what is prohibited here is, not all other save religious occupation, but the becoming <i>entangled,</i> or over-engrossed therewith.
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<p id="a2Ti2_5"><b>5. And</b>—"Moreover."
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<br><br><b>strive for masteries</b>—"strive in the games" [ALFORD]; namely, the great national games of Greece.
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<br><br><b>yet is he not crowned, except</b>—even though he gain the victory.
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<br><br><b>strive lawfully</b>—observing all the conditions of both the contest (keeping within the bounds of the course and stript of his clothes) and the preparation for it, namely, as to self-denying diet, anointing, exercise, self-restraint, chastity, decorum, etc. (<a onclick="return mV('1Cr',9,'24-27');">1Cr 9:24-27</a>).
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<p id="a2Ti2_6"><b>6. must be first partaker</b>—The right of <i>first partaking of the fruits</i> belongs to him <i>who</i> is <i>laboring;</i> do not thou, therefore, relax thy labors, as thou wouldest be foremost in partaking of the reward. CONYBEARE explains "first," <i>before the idler.</i>
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<p id="a2Ti2_7"><b>7.</b> Consider the force of the illustrations I have given from the soldier, the contender in the games, and the husbandmen, as <i>applying to thyself in thy ministry.</i>
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<br><br><b>and the Lord give,</b> etc.—The oldest manuscripts read, "<i>for</i> the Lord <i>will give</i> thee understanding." Thou canst understand my meaning so as personally to apply it to thyself; for the Lord will give thee understanding when thou seekest it from Him "in all things." Not intellectual perception, but personal appropriation of the truths metaphorically expressed, was what he needed to be given him by the Lord.
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<p id="a2Ti2_8"><b>8.</b> Rather as <i>Greek,</i> "Remember Jesus Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" (<a onclick="return mV('2Ti',2,11);">2Ti 2:11</a>). The <i>Greek</i> perfect passive participle, implies a <i>permanent character</i> acquired by Jesus as <i>the risen</i> Saviour, and <i>our permanent interest in Him as such.</i> Christ's resurrection is put prominently forward as being the truth now assailed (<a onclick="return mV('2Ti',2,18);">2Ti 2:18</a>), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake (see on JFB for <a href="./Comm/jfb/2Ti/2Ti002.html#a2Ti2_3">2Ti 2:3</a>).
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<br><br><b>of the seed of David</b>—The one and only genealogy (as contrasted with the "endless genealogies," <a onclick="return mV('1Ti',1,4);">1Ti 1:4</a>) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the <i>Greek,</i> and this formula, "of the seed of David" (compare <a onclick="return mV('Rom',1,3);">Rom 1:3</a>), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for <i>His own</i> sin appears from His resurrection; that He was crucified shows that He bore sin, <i>on</i> Him, though not in Him.
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<br><br><b>my gospel</b>—that which I always taught.
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<p id="a2Ti2_9"><b>9. Wherein</b>—in proclaiming which Gospel.
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<br><br><b>suffer trouble</b>—literally, "evil." I am a sufferer of evil as though I were a doer of evil.
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<br><br><b>bonds</b>— (<a onclick="return mV('2Ti',1,16);">2Ti 1:16</a>).
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<br><br><b>word...not bound</b>—Though my person is bound, my tongue and my pen are not (<a onclick="return mV('2Ti',4,17);">2Ti 4:17</a>; <a onclick="return mV('Act',28,31);">Act 28:31</a>). Or he alludes not merely to <i>his own</i> proclamation of the Gospel, though in chains, but to the freedom of its circulation <i>by others,</i> even though his power of circulating it is now prescribed (<a onclick="return mV('Phl',1,18);">Phl 1:18</a>). He also hints to Timothy that he being free ought to be the more earnest in the service of it.
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<p id="a2Ti2_10"><b>10. Therefore</b>—Because of the anxiety I feel that the Gospel should be extended; that anxiety being implied in <a onclick="return mV('2Ti',2,9);">2Ti 2:9</a>.
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<br><br><b>endure</b>—not merely "I passively <i>suffer,</i>" but "I actively and perseveringly <i>endure,</i>" and "am ready to endure patiently all things."
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<br><br><b>the elect's sakes</b>—for the sake of the Church: all the members of Christ's spiritual body (<a onclick="return mV('Col',1,24);">Col 1:24</a>).
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<br><br><b>they...also</b>—as well as myself: both God's elect not yet converted and those already so.
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<br><br><b>salvation...glory</b>—not only <i>salvation</i> from wrath, but <i>glory</i> in <i>reigning</i> with Him eternally (<a href= "#" onclick="return mV('2Ti',2,12);">2Ti 2:12</a>). Glory is the full expansion of <i>salvation</i> (<a onclick="return mV('Act',2,47);">Act 2:47</a>; <a onclick="return mV('Rom',8,'21-24',30);">Rom 8:21-24, 30</a>; <a onclick="return mV('Hbr',9,28);">Hbr 9:28</a>). So <i>grace</i> and <i>glory</i> (<a onclick="return mV('Psa',84,12);">Psa 84:12</a>).
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<p id="a2Ti2_11"><b>11.</b> <i>Greek,</i> "Faithful is the saying."
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<br><br><b>For</b>—"For" the fact is so that, "if we be dead with Him (the <i>Greek</i> aorist tense implies <i>a state once for all entered into in past times</i> at the moment of regeneration, <a onclick="return mV('Rom',6,3,4,8);">Rom 6:3-4, 8</a>; <a onclick="return mV('Col',2,12);">Col 2:12</a>), we shall also live with Him." The symmetrical form of "the saying," <a onclick="return mV('2Ti',2,'11-13');">2Ti 2:11-13</a>, and the rhythmical balance of the parallel clauses, makes it likely, they formed part of a Church hymn (see on JFB for <a href="./Comm/jfb/1Ti/1Ti003.html#a1Ti3_16">1Ti 3:16</a>), or accepted formula, perhaps first uttered by some of the Christian "prophets" in the public assembly (<a onclick="return mV('1Cr',14,26);">1Cr 14:26</a>). The phrase "faithful is the saying," which seems to have been the usual formula (compare <a href= "#" onclick="return mV('1Ti',1,15);">1Ti 1:15</a>; <a href= "#" onclick="return mV('1Ti',3,1);">3:1</a>; <a href= "#" onclick="return mV('1Ti',4,9);">4:9</a>; <a onclick="return mV('Tts',3,8);">Tts 3:8</a>) in such cases, favors this.
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<p id="a2Ti2_12"><b>12. suffer</b>—rather, as the <i>Greek</i> is the same as in <a onclick="return mV('2Ti',2,10);">2Ti 2:10</a>, "If we endure (with Him)" (<a onclick="return mV('Rom',8,17);">Rom 8:17</a>).
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<br><br><b>reign with him</b>—The peculiar privilege of the elect Church now suffering with Christ, then to reign with Him (see on JFB for <a href="./Comm/jfb/1Cr/1Cr006.html#a1Co6_2">1Co 6:2</a>). Reigning is something more than mere <i>salvation</i> (<a onclick="return mV('Rom',5,17);">Rom 5:17</a>; <a href= "#" onclick="return mV('Rev',3,21);">Rev 3:21</a>; <a href= "#" onclick="return mV('Rev',5,10);">5:10</a>; <a href= "#" onclick="return mV('Rev',20,4,5);">20:4-5</a>).
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<br><br><b>deny</b>—<i>with the mouth.</i> As "believe" <i>with the heart follows,</i> <a onclick="return mV('2Ti',2,12);">2Ti 2:12</a>. Compare the opposite, "confess with thy mouth" and "believe in thine heart" (<a onclick="return mV('Rom',10,9,10);">Rom 10:9-10</a>).
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<br><br><b>he also will deny us</b>— (<a onclick="return mV('Mat',10,33);">Mat 10:33</a>).
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<p id="a2Ti2_13"><b>13. believe not</b>—"If we are unbelievers (literally, 'unfaithful'), He remains <i>faithful</i>" (<a onclick="return mV('Deu',7,9,10);">Deu 7:9-10</a>). The oldest manuscripts read, "For He cannot (it is an <i>impossibility</i> that He should) deny Himself." <i>He</i> cannot be unfaithful to His word that He will deny those who deny Him, though <i>we</i> be not faithful to our profession of faith in Him (<a onclick="return mV('Rom',3,3);">Rom 3:3</a>). Three things are impossible to God, to die, to lie, and to be deceived [AUGUSTINE, <i>The Creed,</i> 1.1], (<a href= "#" onclick="return mV('Hbr',6,18);">Hbr 6:18</a>). This impossibility is not one of infirmity, but of infinite power and majesty. Also, indirectly, comfort is suggested to believers, that He is faithful to His promises to them; at the same time that apostates are shaken out of their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the faith.
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<p id="a2Ti2_14"><b>14. them</b>—those over whom thou dost preside (<a onclick="return mV('Tts',3,1);">Tts 3:1</a>).
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<br><br><b>charging</b>—<i>Greek,</i> "testifying continually": "adjuring them."
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<br><br><b>before the Lord</b>— (<a onclick="return mV('1Ti',5,21);">1Ti 5:21</a>).
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<br><br><b>that they strive not about words</b>—rather, "strive with words": "not to have a (mere) <i>war of words</i>" (<a onclick="return mV('2Ti',2,23,24);">2Ti 2:23-24</a>: <a onclick="return mV('1Ti',6,4);">1Ti 6:4</a>) where the most vital matters are at stake (<a onclick="return mV('2Ti',2,17,18);">2Ti 2:17-18</a>; <a onclick="return mV('Act',18,15);">Act 18:15</a>). The oldest manuscripts put a stop at "charging them before the Lord" (which clause is thus connected with "put them in remembrance") and read the imperative, "Strive not thou in words," etc.
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<br><br><b>to no profit</b>—not qualifying "words"; but <i>Greek</i> neuter, in apposition with "strive in words," "(a thing tending) to no profit," literally, "profitable for nothing"; the opposite of "meet for the master's use" (<a onclick="return mV('2Ti',2,21);">2Ti 2:21</a>).
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<br><br><b>to the subverting</b>—sure to subvert (overturn) the hearers: the opposite of "edifying" (building up) (<a onclick="return mV('2Cr',13,10);">2Cr 13:10</a>).
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<p id="a2Ti2_15"><b>15. Study</b>—<i>Greek,</i> "Be earnest," or "diligent."
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<br><br><b>to show</b>—<i>Greek,</i> "present," as in <a onclick="return mV('Rom',12,1);">Rom 12:1</a>.
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<br><br><b>thyself</b>—as distinguished from those whom Timothy was to charge (<a onclick="return mV('2Ti',2,14);">2Ti 2:14</a>).
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<br><br><b>approved</b>—tested by trial: opposed to "reprobate" (<a onclick="return mV('Tts',1,16);">Tts 1:16</a>).
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<br><br><b>workman</b>—alluding to <a onclick="return mV('Mat',20,1);">Mat 20:1</a>, etc.
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<br><br><b>not to be ashamed</b>—by his work not being "approved" (<a onclick="return mV('Phl',1,20);">Phl 1:20</a>). Contrast "deceitful workers" (<a onclick="return mV('2Cr',11,13);">2Cr 11:13</a>).
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<br><br><b>rightly dividing</b>—"rightly handling" [<i>Vulgate</i>]; "rightly administering" [ALFORD]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (<a onclick="return mV('1Cr',4,1);">1Cr 4:1</a>) <i>cutting</i> and <i>distributing</i> bread among his children [VITRINGA and CALVIN], (<a onclick="return mV('Luk',12,42);">Luk 12:42</a>). The <i>Septuagint,</i> <a onclick="return mV('Pro',3,6);">Pro 3:6</a>; <a onclick="return mV('Pro',3,6);">11:5</a>, use it of "making one's way": so BENGEL here takes Paul to mean that Timothy may <i>make ready a straight way for</i> "the word of truth," and may himself walk straight forward according to this line, turning neither to the right nor to the left, "teaching no other doctrine" (<a onclick="return mV('1Ti',1,3);">1Ti 1:3</a>). The same image of a <i>way</i> appears in the <i>Greek</i> for "increase" (see on JFB for <a href="./Comm/jfb/2Ti/2Ti002.html#a2Ti2_16">2Ti 2:16</a>). The opposite to "rightly handling," or "dispensing," is, <a onclick="return mV('2Cr',2,17);">2Cr 2:17</a>, "corrupt the word of God."
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<br><br><b>truth</b>—<i>Greek,</i> "<i>the</i> truth" (compare <a onclick="return mV('2Ti',2,18);">2Ti 2:18</a>).
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<p id="a2Ti2_16"><b>16. shun</b>—literally, "stand above," separate from, and superior to.
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<br><br><b>vain</b>—opposed to "the truth" (<a onclick="return mV('2Ti',2,15);">2Ti 2:15</a>).
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<br><br><b>babblings</b>—with loud voice: opposed to the temperate "word" (<a onclick="return mV('Tts',3,9);">Tts 3:9</a>).
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<br><br><b>increase</b>—<i>Greek,</i> advance"; literally, "strike forward": an image from pioneers <i>cutting</i> away all obstacles <i>before</i> an advancing army. They pretend <i>progress;</i> the only kind of <i>progress</i> they make is to a greater pitch of impiety.
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<br><br><b>more ungodliness</b>—<i>Greek,</i> "a greater degree of impiety."
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<p id="a2Ti2_17"><b>17. will eat</b>—literally, "will have pasture." The consuming progress of mortification is the image. They pretend to give rich spiritual <i>pasture</i> to their disciples: the only <i>pasture</i> is that of a spiritual cancer feeding on their vitals.
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<br><br><b>canker</b>—a "cancer" or "gangrene."
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<br><br><b>Hymenaeus</b>— (See on JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_20">1Ti 1:20</a>). After his excommunication he seems to have been readmitted into the Church and again to have troubled it.
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<p id="a2Ti2_18"><b>18. erred</b>—<i>Greek,</i> "missed the aim" (see <a onclick="return mV('1Ti',6,21);">1Ti 6:21</a>).
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<br><br><b>is past already</b>—has already taken place. The beginnings of the subsequent Gnostic heresy already existed. They "wrested" (<a onclick="return mV('2Pe',3,16);">2Pe 3:16</a>) Paul's own words (<a onclick="return mV('Rom',6,4);">Rom 6:4</a>; <a onclick="return mV('Eph',2,6);">Eph 2:6</a>; <a onclick="return mV('Col',2,12);">Col 2:12</a>) "to their own destruction," as though the resurrection was merely the spiritual raising of souls from the death of sin. Compare <a onclick="return mV('1Cr',15,12);">1Cr 15:12</a>, where he shows all our hopes of future glory rest on the literal reality of the resurrection. To believe it past (as the Seleucians or Hermians did, according to AUGUSTINE [<i>Epistles,</i> 119.55, <i>To Januarius,</i> 4]), is to deny it in its true sense.
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<br><br><b>overthrow</b>—trying to subvert "the foundation" on which alone faith can rest secure (<a onclick="return mV('2Ti',2,19);">2Ti 2:19</a>; compare <a onclick="return mV('Tts',1,11);">Tts 1:11</a>).
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<p id="a2Ti2_19"><b>19. Nevertheless</b>—Notwithstanding the subversion of <i>their</i> faith, "the firm foundation of <i>God</i> standeth" fast (so the <i>Greek</i> ought to be translated). The "foundation" here is "the Church" [ALFORD], "the ground" or basement support "of the truth" (<a onclick="return mV('1Ti',3,15);">1Ti 3:15</a>), Christ Himself being the ultimate "foundation" (<a onclick="return mV('1Cr',3,11);">1Cr 3:11</a>). In the steadfast standing of <i>the Church</i> there is involved the steadfast certainty of the <i>doctrine</i> in question (<a onclick="return mV('2Ti',2,18);">2Ti 2:18</a>). Thus the "house" (<a onclick="return mV('2Ti',2,20);">2Ti 2:20</a>) answers to the "foundation"; it is made up of the elect whom "the Lord knoweth" (acknowledgeth, recognizes, <a onclick="return mV('Psa',1,6);">Psa 1:6</a>; <a onclick="return mV('Mat',7,23);">Mat 7:23</a>; <a onclick="return mV('Jhn',10,14);">Jhn 10:14</a>; <a onclick="return mV('1Cr',8,3);">1Cr 8:3</a>) as "His," and who persevere to the end, though others "err concerning the faith" (<a onclick="return mV('Mat',24,24);">Mat 24:24</a>; <a onclick="return mV('Jhn',10,28);">Jhn 10:28</a>; <a onclick="return mV('Rom',8,38,39);">Rom 8:38-39</a>; <a onclick="return mV('1Jo',2,19);">1Jo 2:19</a>). BENGEL takes "the foundation" to be <i>the immovable faithfulness of God</i> (to His promises to His elect [CALVIN]). This contrasts well with the <i>erring from the faith</i> on the part of the reprobate, <a onclick="return mV('2Ti',2,18);">2Ti 2:18</a>. Though <i>they</i> deny <i>the faith, God</i> abates not <i>His faithfulness</i> (compare <a onclick="return mV('2Ti',2,13);">2Ti 2:13</a>).
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<br><br><b>having</b>—seeing that it has [ELLICOTT].
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<br><br><b>seal</b>—"inscription": indicating <i>ownership</i> and <i>destination:</i> inscriptions were often engraven on a "foundation" stone (<a onclick="return mV('Rev',21,14);">Rev 21:14</a>) [ALFORD]. This will agree with the view that "the foundation" is <i>the Church</i> (<a onclick="return mV('Eph',2,20);">Eph 2:20</a>). If it be taken God's <i>immovable faithfulness,</i> the "seal" will be regarded as attached to His covenant promise, with the inscription or legend, on one side of its round surface, "The Lord knoweth (it is 'knew' in the <i>Septuagint,</i> <a onclick="return mV('Num',16,5);">Num 16:5</a>, to which Paul here alludes, altering it for his purpose by the Spirit) them that are His"; on the observe side, "Let every one that nameth (as <i>his</i> Lord, <a onclick="return mV('Psa',20,7);">Psa 20:7</a>, or preacheth in His name, <a onclick="return mV('Jer',20,9);">Jer 20:9</a>) Christ."
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<br><br><b>depart</b>—<i>Greek,</i> "stand aloof."
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<br><br><b>from iniquity</b>— (<a onclick="return mV('Isa',52,11);">Isa 52:11</a>). In both clauses there may be an allusion to <a onclick="return mV('Num',16,5,26);">Num 16:5, 26</a>, <i>Septuagint.</i> God's part and man's part are marked out. God chooseth and knoweth His elect; our part is to believe, and by the Spirit depart from all iniquity, an unequivocal proof of our being the Lord's (compare <a onclick="return mV('Deu',29,29);">Deu 29:29</a>; <a onclick="return mV('Luk',13,'23-27');">Luk 13:23-27</a>). St. Lucian when asked by his persecutors, "Of what country art thou?" replied, "I am a Christian." "What is your occupation?...I am a Christian." "Of what family?...I am a Christian." [CHRYSOSTOM, <i>Orations,</i> 75]. He cannot be honored with the name Christian, who dishonors by iniquity, Christ, the Author of the name. Blandina's refreshment amidst her tortures was to say, "I am a Christian, and <i>with us Christians no evil is done</i>" [EUSEBIUS, <i>Ecclesiastical History,</i> 5.1]. Apostasy from the faith is sure soon to be followed by indulgence in iniquity. It was so with the false teachers (<a onclick="return mV('2Ti',3,'2-8', 13);">2Ti 3:2-8, 13</a>).
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<p id="a2Ti2_20"><b>20. in a great house</b>—that is, the visible professing Christian Church (<a onclick="return mV('1Ti',3,15);">1Ti 3:15</a>). Paul is speaking, not of those without, but of the [visible] family of God [CALVIN]. So the parable of the sweep-net (<a onclick="return mV('Mat',13,'47-49');">Mat 13:47-49</a>) gathering together of every kind, good and bad: as the good and bad cannot be distinguished while under the waves, but only when brought to shore, so believers and unbelievers continue in the same Church, until the judgment makes the everlasting distinction. "The ark of Noah is a type of the Church; as in the former there were together the leopard and the kid, the wolf and the lamb; so in the latter, the righteous and sinners, vessels of gold and silver, with vessels of wood and earth" [JEROME, <i>Dialogue against the Luciferians,</i> 302] (compare <a onclick="return mV('Mat',20,16);">Mat 20:16</a>).
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<br><br><b>vessels of gold...silver</b>—precious and able to endure fire.
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<br><br><b>of wood and earth</b>—worthless, fragile, and soon burnt (<a onclick="return mV('1Cr',3,'12-15');">1Cr 3:12-15</a> <a onclick="return mV('1Cr',15,47);">15:47</a>).
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<br><br><b>some...some</b>—the former...the latter.
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<br><br><b>to dishonour</b>— (<a onclick="return mV('Pro',16,4);">Pro 16:4</a>; <a onclick="return mV('Rom',9,'17-23');">Rom 9:17-23</a>).
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<p id="a2Ti2_21"><b>21. If a man...purge himself from these</b>—The <i>Greek</i> expresses "If one (for example, thou, Timothy) purify himself (so as to separate) <i>from among these</i>" (<i>vessels</i> unto dishonor).
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<br><br><b>sanctified</b>—set apart as wholly consecrated to the Lord.
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<br><br><b>and meet</b>—Some oldest manuscripts omit "and."
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<br><br><b>the master's</b>—the Lord's. Paul himself was such a vessel: once one among those of earth, but afterwards he became by grace one of gold.
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<br><br><b>prepared unto every good work</b>— (<a href= "#" onclick="return mV('2Ti',3,17);">2Ti 3:17</a>; <a onclick="return mV('Tts',3,1);">Tts 3:1</a>). Contrast <a onclick="return mV('Tts',1,16);">Tts 1:16</a>.
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<p id="a2Ti2_22"><b>22. Flee</b>—There are many lusts from which our greatest safety is in <i>flight</i> (<a onclick="return mV('Gen',39,12);">Gen 39:12</a>). Avoid occasions of sin. From the abstemious character of Timothy (<a onclick="return mV('1Ti',5,23);">1Ti 5:23</a>) it is likely that not animal indulgences, but the impetuosity, rash self-confidence, hastiness, strife, and vainglory of young men (<a onclick="return mV('1Jo',2,'14-16');">1Jo 2:14-16</a>), are what <i>he</i> is here warned against: though the Spirit probably intended the warning to include <i>both</i> in its application to the Church <i>in general.</i>
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<br><br><b>also</b>—<i>Greek,</i> "But"; in contrast to "every good work," <a onclick="return mV('2Ti',2,21);">2Ti 2:21</a>.
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<br><br><b>youthful</b>—Timothy was a youth (<a onclick="return mV('1Ti',4,12);">1Ti 4:12</a>).
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<br><br><b>righteousness</b>—the opposite of "iniquity," that is, unrighteousness (<a onclick="return mV('2Ti',2,19);">2Ti 2:19</a>; compare <a onclick="return mV('1Ti',6,11);">1Ti 6:11</a>).
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<br><br><b>peace, with,</b> etc.—rather, put no comma, "<i>peace with them</i> that call on the Lord out of a pure heart" (<a onclick="return mV('1Ti',1,5);">1Ti 1:5</a>; <a onclick="return mV('Eph',6,5);">Eph 6:5</a>; <a onclick="return mV('Col',3,22);">Col 3:22</a>). We are to <i>love</i> all men, but it is not possible to be at <i>peace</i> with all men, for this needs community of purpose and opinion; they alone who call on the Lord sincerely (as contrasted with the false teachers who had only the form of godliness, <a onclick="return mV('2Ti',3,5,8);">2Ti 3:5, 8</a>; <a onclick="return mV('Tts',1,15,16);">Tts 1:15-16</a>) have this community [THEODORET]. (<a onclick="return mV('Rom',12,18);">Rom 12:18</a>).
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<p id="a2Ti2_23"><b>23.</b> (<a onclick="return mV('Tts',3,9);">Tts 3:9</a>.)
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<br><br><b>unlearned</b>—<i>Greek,</i> "undisciplined"; not tending to promote the discipline of faith and morals (<a onclick="return mV('Pro',5,23);">Pro 5:23</a>). "Uninstructive"; in contrast with "instructing" (<a onclick="return mV('2Ti',2,25);">2Ti 2:25</a>), and "wise unto salvation" (<a onclick="return mV('2Ti',3,15);">2Ti 3:15</a>).
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<br><br><b>avoid</b>—"decline."
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<p id="a2Ti2_24"><b>24. not strive</b>—"The servant of the Lord" must imitate his master in not <i>striving contentiously,</i> though uncompromising in earnestly contending for the faith (<a onclick="return mV('Jud',1,3);">Jude 1:3</a>; <a onclick="return mV('Mat',12,19);">Mat 12:19</a>).
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<br><br><b>gentle unto all men</b>—"patient" (<i>Greek,</i> "patient in bearing wrongs") in respect to adversaries. He is to be <i>gentle</i> so that he may occasion no evils; <i>patient</i> so that he may endure evils.
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<br><br><b>apt to teach</b>—implying not only solid teaching and ease in teaching, but patience and assiduity in it [BENGEL].
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<p id="a2Ti2_25"><b>25. instructing</b>—<i>Greek,</i> "disciplining," <i>instructing with correction,</i> which those who deal in "<i>uninstructive</i>" or "undisciplined questions" need (see on JFB for <a href="./Comm/jfb/2Ti/2Ti002.html#a2Ti2_23">2Ti 2:23</a>; JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_20">1Ti 1:20</a>).
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<br><br><b>those that oppose themselves</b>—<i>Greek,</i> "oppositely affected"; those of a different opinion.
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<br><br><b>if...peradventure</b>—<i>Greek,</i> "if at any time."
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<br><br><b>repentance</b>—which they need as antecedent to <i>the full knowledge</i> (so the <i>Greek</i> for '<i>acknowledgment</i>') <i>of the truth</i>" (<a onclick="return mV('1Ti',2,4);">1Ti 2:4</a>), their minds being corrupted (<a onclick="return mV('2Ti',3,8);">2Ti 3:8</a>), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the <i>will,</i> not in the intellect (<a onclick="return mV('Jhn',7,17);">Jhn 7:17</a>). Therefore repentance is their first need. That, not man, but God alone can "give" (<a onclick="return mV('Act',5,31);">Act 5:31</a>).
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<p id="a2Ti2_26"><b>26. recover themselves</b>—<i>Greek,</i> "awake to soberness," namely from the spiritual intoxication whereby they have fallen into the snare of the devil.
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<br><br><b>the snare</b>— (<a onclick="return mV('Eph',6,11);">Eph 6:11</a>, "the wiles of the devil": <a onclick="return mV('1Ti',3,7);">1Ti 3:7</a> 6:9).
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<br><br><b>taken captive by him at his will</b>—<i>so as to follow the will of</i> "THAT" (the <i>Greek</i> emphatically marks Satan thus) foe. However, different <i>Greek</i> pronouns stand for "him" and "his"; and the <i>Greek</i> for "taken captive" means not "captured <i>for destruction,</i>" but "<i>for being saved alive,</i>" as in <a onclick="return mV('Luk',5,10);">Luk 5:10</a>, "Thou shalt catch men to save them unto life"; also there is no article before the <i>Greek</i> participle, which the <i>English Version</i> "who are taken captive," would require. Therefore, translate, "That they may awake...taken as saved (and willing) captives by him (the servant of the Lord, <a onclick="return mV('2Ti',2,24);">2Ti 2:24</a>), so as to follow the will of HIM (the Lord, <a onclick="return mV('2Ti',2,24);">2Ti 2:24</a>, or "God," <a onclick="return mV('2Ti',2,25);">2Ti 2:25</a>)." There are here two evils, the "snare" and <i>sleep,</i> from which they are delivered: and two goods to which they are translated, <i>awaking</i> and deliverance. Instead of Satan's thrall comes the free and willing <i>captivity</i> of <i>obedience</i> to Christ (<a onclick="return mV('2Cr',10,5);">2Cr 10:5</a>). It is God who goes before, <i>giving repentance</i> (<a onclick="return mV('2Ti',2,25);">2Ti 2:25</a>); then the work of His servant following is sure to be crowned with success, leading the convert henceforth to "live to the will of God" (<a onclick="return mV('Act',22,14);">Act 22:14</a>; <a onclick="return mV('1Pe',4,2);">1Pe 4:2</a>).
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