2 Timothy · Chapter 2

Verse 1. Be strong in the grace] Though the genuine import of the word grace is favour, yet it often implies an active principle communicated from God; light directing how to act, and power enabling to act according to the light.

Verses 1, 2. Thou therefore, my son — Animated by the example of fidelity and courage manifested by Onesiphorus; be strong — Endunamou, be encouraged and strengthened, in a firm reliance on the grace that is in Jesus — And which he is always ready to communicate to all that pray for and expect it. And the things — The wholesome doctrine, (2 Timothy 1:13,) that thou hast heard of me — To which I have often borne solemn testimony; among many witnesses — See 1 Timothy 6:12. By these many witnesses, he seems to have meant the elders, deacons, and others, present when Timothy was set apart to the sacred office of the ministry, and received a solemn charge from the apostle to execute his trust faithfully. The same commit thou — With great seriousness, care, and diligence, before thou leavest Ephesus; to faithful men, who shall be able to teach others — After thou art gone: that the truth may be continued, in an uninterrupted succession of such persons, who shall hand it down from one to another throughout all ages, even till the end of time.

Verse 1, 2. Be strong in the grace that is in Christ Jesus. Be strong in the Lord, and in every virtue. This is chiefly repeated from Ephesians 6:10- 14.

II. CONFIRMATION OF TIMOTHY IN THE COMING FUTURE, 1-26.

1. Personal appeal for boldness, hardihood, endurance of sufferings, in hope of final glory, 1-13.

1. Thou—The Greek thou, in itself emphatic, and also by position in strong antithesis to the deserters of 2 Timothy 1:15, and in accordance with Onesiphorus. 2 Timothy 1:16-18. Be strong—Warned by the first and confirmed by the second.

V. 2. The things-The wholesome doctrine, 2 Timothy 1:13. Commit-Before thou leavest Ephesus.

To faithful men, who will be able, after thou art gone, to teach others.

Verse 2. The things that thou hast heard of me] Those doctrines which I have preached the most publicly, and which many persons can attest. But he seems to refer here to the doctrines delivered to him when, in the presence of many witnesses, he laid his hands upon him; see 1 Timothy 6:12. Then the apostle gave him the proper form of sound words which he was to teach; and now he tells him to commit those truths to faithful men in the same way that they were committed to him, that the truth might be preserved in the Church, and holy men appointed successively to preach it. These truths are still continued in the Church, and still there are faithful men who proclaim them. But where is the uninterrupted apostolical succession! Who can tell? Probably it does not exist on the face of the world. All the pretensions to it by certain Churches are as stupid as they are idle and futile. He who appeals to this for his authority as a Christian minister, had best sit down till he has made it out; and this will be by the next Greek kalends.

Verses 1, 2. Thou therefore, my son — Animated by the example of fidelity and courage manifested by Onesiphorus; be strong — Endunamou, be encouraged and strengthened, in a firm reliance on the grace that is in Jesus — And which he is always ready to communicate to all that pray for and expect it. And the things — The wholesome doctrine, (2 Timothy 1:13,) that thou hast heard of me — To which I have often borne solemn testimony; among many witnesses — See 1 Timothy 6:12. By these many witnesses, he seems to have meant the elders, deacons, and others, present when Timothy was set apart to the sacred office of the ministry, and received a solemn charge from the apostle to execute his trust faithfully. The same commit thou — With great seriousness, care, and diligence, before thou leavest Ephesus; to faithful men, who shall be able to teach others — After thou art gone: that the truth may be continued, in an uninterrupted succession of such persons, who shall hand it down from one to another throughout all ages, even till the end of time.

Verse 1, 2. Be strong in the grace that is in Christ Jesus. Be strong in the Lord, and in every virtue. This is chiefly repeated from Ephesians 6:10- 14.

2. Not only must Timothy be strong for the gospel, but he must plan for its future permanence. Heard… among… witnesses—The Greek aorist requires not hast heard, but heardst, that is, heard on a particular occasion, namely, at his ordination. 2 Timothy 1:6; and 1 Timothy 4:14. The Greek is, through many witnesses, referring, perhaps, to the elders present at the laying on of hands, through whom, as testifiers, Paul’s charge was confirmed unto Timothy.

This verse commends successionalism as a method of continuing faith and piety in the Church; a successionalism authenticated by ordination. But the succession and the ordination are a means, and not an end. The end is the transmission of a true doctrine and a genuine piety. Where the ordination would transmit a false doctrine and a spurious piety the ordination loses its power. The ordination is as truly tested by the faith and piety, as the faith and piety by the ordination.

The verse also indicates that a genuine tradition, handed down from apostolic authority, has a valid authority. Only, first, its genuineness is to be completely proved; and, second, it must appear that the tradition was intended by the apostolic authority to be a law for the Church. But as complex doctrinal traditions, orally transmitted, are liable to corruption, we have the written word as the sure ultimate test. This is recorded tradition, and where the text is well verified, this becomes the safe criterion of doctrine. It is notable, that, though Paul claims apostolic authority in delivering sure Christian truth, he claims not, nor seems to realize, that his own written words were to be the future Scripture of the Church. By the mind of the Church it was, that when the spoken words of the apostles began to fade from memory, the written word was placed in the position of Scripture authority.

Verse 3. Endure hardness] He considers a Christian minister under the notion of a soldier, not so much for his continual conflicts with the world, the devil, and the flesh, for these are in a certain sense common to all Christians, but for the hardships and difficulties to which he must be exposed who faithfully preaches the Gospel of Christ.

Verses 3-7. Thou therefore endure hardness — Kakopaqhson, literally, endure evil; that is, expect persecutions and various sufferings, and, by the powerful aids of divine grace, endure them with courage, constancy, and patience; as a good soldier of Jesus Christ — Who endured much greater afflictions in the days of his flesh, and hath thereby shown all who engage to fight under his banner, and would approve themselves his faithful soldiers, that they must expect to meet with various hardships and sufferings, and in what spirit they must sustain them, that they may war a good warfare, and prove victorious. No man that warreth entangleth himself — any more than is unavoidable, in the affairs of this life — With any other business or employment; that — Minding war only; he may please him who hath chosen him, &c. — Namely, his captain or general. In this and the next verse, there is a plain allusion to the Roman law of arms, and to that of the Grecian games. According to the former, no soldier, at least no legionary soldier, (as Grotius has here shown,) was suffered to engage in any civil occupation, such as agriculture, merchandise, mechanical employments, or any business which might divert him from his profession. According to the latter, no one could be crowned as conqueror who did not keep strictly to the rules of the game. The apostle, by applying these things to the ministers of the gospel, hath shown that all who undertake the office of the ministry should, on the one hand, avoid engaging in such secular businesses as would engross their attention, and require much time to execute; and, on the other, should be careful to observe all the rules of faith and practice enjoined in the gospel. The husbandman that laboureth, &c. — This should undoubtedly be rather rendered, The husbandman must first labour, and then partake of the fruits; or, must labour before he partake of the fruits. For it was entirely to the apostle’s purpose to remind Timothy that the labour of the husbandman must precede the harvest; but whether he was to receive these fruits first, or before any others, was not the point in question. How much more, as if the apostle had said, oughtest thou to labour, O Timothy, in the ministry before thou art rewarded. Consider what I say — Concerning the necessity of devoting thyself wholly to the ministry, and enduring evil; and the Lord give thee understanding in all things — Belonging to the gospel, and thy duty as a Christian and a minister.

Ver. 3. Endure hardness, or hardships, as we now say, as a good soldier; who in camps, fatigues, and wars, often incur dysenteries by hardships and over exertion. The effeminate minister should read and study these dying words of Paul. Certainly he never aimed that Timothy should affect the fine gentleman. Christ has work for his servants to do, and such as requires the putting forth of all their strength. These are evil days: the war of the Lamb does not allow of slumber and sloth. The enemy is like a roaring lion: we must watch, and fight, and pray. A pastor must be disciplined for war, and skilled in all its arts. He must be ever alert, and always invincible. In a word, he must be a man whom the church can present with equal pride to her friends, and to her foes.

3. Endure—The English translation omits the prefix that implies fellowship of endurance, co-suffering; endure-hardness-with-me; co-suffer as a good soldier, who shares with a fellow, shoulder to shoulder, the privation and the fight. And this endurance St. Paul now enforces from the analogy of the soldier, the gymnast, and the husbandman.

V. 4. No man that warreth entangleth himself-Any more than is unavoidable.

In the affairs of this life-With worldly business or cares. That-Minding war only, he may please his captain. In this and the next verse there is a plain allusion to the Roman law of arms, and to that of the Grecian games. According to the former, no soldier was to engage in any civil employment; according to the latter, none could be crowned as conqueror, who did not keep strictly to the rules of the game.

Verse 4. No man that warreth entangleth, &c.] It is well remarked by Grotius, on this passage, that the legionary soldiers among the Romans were not permitted to engage in husbandry, merchandise, mechanical employments, or any thing that might be inconsistent with their calling. Many canons, at different times, have been made to prevent ecclesiastics from intermeddling with secular employments. The who will preach the Gospel thoroughly, and wishes to give full proof of his ministry, had need to have no other work. He should be wholly in this thing, that his profiting may appear unto all. There are many who sin against this direction. They love the world, and labour for it, and are regardless of the souls committed to their charge. But what are they, either in number or guilt, compared to the immense herd of men professing to be Christian ministers, who neither read nor study, and consequently never improve? These are too conscientious to meddle with secular affairs, and yet have no scruple of conscience to while away time, be among the chief in needless self-indulgence, and, by their burdensome and monotonous ministry, become an incumbrance to the Church! Do you inquire: In what sect or party are these to be found? I answer: In ALL. Idle drones:— Fruges consumere nati,

“Born to consume the produce of the soil,”

disgrace every department in the Christian Church. They cannot teach because they will not learn.

Verses 3-7. Thou therefore endure hardness — Kakopaqhson, literally, endure evil; that is, expect persecutions and various sufferings, and, by the powerful aids of divine grace, endure them with courage, constancy, and patience; as a good soldier of Jesus Christ — Who endured much greater afflictions in the days of his flesh, and hath thereby shown all who engage to fight under his banner, and would approve themselves his faithful soldiers, that they must expect to meet with various hardships and sufferings, and in what spirit they must sustain them, that they may war a good warfare, and prove victorious. No man that warreth entangleth himself — any more than is unavoidable, in the affairs of this life — With any other business or employment; that — Minding war only; he may please him who hath chosen him, &c. — Namely, his captain or general. In this and the next verse, there is a plain allusion to the Roman law of arms, and to that of the Grecian games. According to the former, no soldier, at least no legionary soldier, (as Grotius has here shown,) was suffered to engage in any civil occupation, such as agriculture, merchandise, mechanical employments, or any business which might divert him from his profession. According to the latter, no one could be crowned as conqueror who did not keep strictly to the rules of the game. The apostle, by applying these things to the ministers of the gospel, hath shown that all who undertake the office of the ministry should, on the one hand, avoid engaging in such secular businesses as would engross their attention, and require much time to execute; and, on the other, should be careful to observe all the rules of faith and practice enjoined in the gospel. The husbandman that laboureth, &c. — This should undoubtedly be rather rendered, The husbandman must first labour, and then partake of the fruits; or, must labour before he partake of the fruits. For it was entirely to the apostle’s purpose to remind Timothy that the labour of the husbandman must precede the harvest; but whether he was to receive these fruits first, or before any others, was not the point in question. How much more, as if the apostle had said, oughtest thou to labour, O Timothy, in the ministry before thou art rewarded. Consider what I say — Concerning the necessity of devoting thyself wholly to the ministry, and enduring evil; and the Lord give thee understanding in all things — Belonging to the gospel, and thy duty as a Christian and a minister.

4. Warreth—Is engaged in the actual war. Affairs—Mercantile or other engagements. Him—His general or his king. The rule excluding the soldier from trade or other civil employments is strongly expressed by ancient writers. “Unworthy and disgraceful to a man in arms is business.” “He who fights for a commander is prohibited from undertaking litigation, the practice of law, and mercantile occupation.”

Verse 5. If a man also strive for masteries] ean de kai aqlh tiv. If a man contend in the public games-the Olympic or Isthmian games among the Greeks, so often alluded to and particularly explained in the notes on 1 Corinthians 9:24-26, to which the reader is referred for a full illustration of this verse.

Is he not crowned] Though he may have conquered, except he strive lawfully-unless he enter according to the rules of the athletæ, and act as these direct. No man, however zealous he may have been, is to expect the Well done, good and faithful servant, from Jesus Christ, unless he have laboured in the word and doctrine, preached the truth as it is in Jesus, and built up the Church upon Him who is its only FOUNDATION.

Verses 3-7. Thou therefore endure hardness — Kakopaqhson, literally, endure evil; that is, expect persecutions and various sufferings, and, by the powerful aids of divine grace, endure them with courage, constancy, and patience; as a good soldier of Jesus Christ — Who endured much greater afflictions in the days of his flesh, and hath thereby shown all who engage to fight under his banner, and would approve themselves his faithful soldiers, that they must expect to meet with various hardships and sufferings, and in what spirit they must sustain them, that they may war a good warfare, and prove victorious. No man that warreth entangleth himself — any more than is unavoidable, in the affairs of this life — With any other business or employment; that — Minding war only; he may please him who hath chosen him, &c. — Namely, his captain or general. In this and the next verse, there is a plain allusion to the Roman law of arms, and to that of the Grecian games. According to the former, no soldier, at least no legionary soldier, (as Grotius has here shown,) was suffered to engage in any civil occupation, such as agriculture, merchandise, mechanical employments, or any business which might divert him from his profession. According to the latter, no one could be crowned as conqueror who did not keep strictly to the rules of the game. The apostle, by applying these things to the ministers of the gospel, hath shown that all who undertake the office of the ministry should, on the one hand, avoid engaging in such secular businesses as would engross their attention, and require much time to execute; and, on the other, should be careful to observe all the rules of faith and practice enjoined in the gospel. The husbandman that laboureth, &c. — This should undoubtedly be rather rendered, The husbandman must first labour, and then partake of the fruits; or, must labour before he partake of the fruits. For it was entirely to the apostle’s purpose to remind Timothy that the labour of the husbandman must precede the harvest; but whether he was to receive these fruits first, or before any others, was not the point in question. How much more, as if the apostle had said, oughtest thou to labour, O Timothy, in the ministry before thou art rewarded. Consider what I say — Concerning the necessity of devoting thyself wholly to the ministry, and enduring evil; and the Lord give thee understanding in all things — Belonging to the gospel, and thy duty as a Christian and a minister.

5. Crowned—Notes on 1 Corinthians 9:25. Lawfully—This implies not only that he loses his crown by any unfairness, or violation of rule in the race, but by any such violation of the laws of diet and training as were necessary to his ability to win.

V. 6. Unless he labour first, he will reap no fruit.

Verse 6. The husbandman that laboureth] That is: The husbandman must first till his ground before he can expect a crop; and he must till it according to the proper rules of agriculture, else he cannot have a crop. The combatant must fight and conquer, and fight according to the laws of the agones, before he can be crowned; so the Christian minister must labour in the spiritual vineyard, and labour too under the eye and according to the direction of his Master, before he can expect that crown of righteousness that fadeth not away.

Verses 3-7. Thou therefore endure hardness — Kakopaqhson, literally, endure evil; that is, expect persecutions and various sufferings, and, by the powerful aids of divine grace, endure them with courage, constancy, and patience; as a good soldier of Jesus Christ — Who endured much greater afflictions in the days of his flesh, and hath thereby shown all who engage to fight under his banner, and would approve themselves his faithful soldiers, that they must expect to meet with various hardships and sufferings, and in what spirit they must sustain them, that they may war a good warfare, and prove victorious. No man that warreth entangleth himself — any more than is unavoidable, in the affairs of this life — With any other business or employment; that — Minding war only; he may please him who hath chosen him, &c. — Namely, his captain or general. In this and the next verse, there is a plain allusion to the Roman law of arms, and to that of the Grecian games. According to the former, no soldier, at least no legionary soldier, (as Grotius has here shown,) was suffered to engage in any civil occupation, such as agriculture, merchandise, mechanical employments, or any business which might divert him from his profession. According to the latter, no one could be crowned as conqueror who did not keep strictly to the rules of the game. The apostle, by applying these things to the ministers of the gospel, hath shown that all who undertake the office of the ministry should, on the one hand, avoid engaging in such secular businesses as would engross their attention, and require much time to execute; and, on the other, should be careful to observe all the rules of faith and practice enjoined in the gospel. The husbandman that laboureth, &c. — This should undoubtedly be rather rendered, The husbandman must first labour, and then partake of the fruits; or, must labour before he partake of the fruits. For it was entirely to the apostle’s purpose to remind Timothy that the labour of the husbandman must precede the harvest; but whether he was to receive these fruits first, or before any others, was not the point in question. How much more, as if the apostle had said, oughtest thou to labour, O Timothy, in the ministry before thou art rewarded. Consider what I say — Concerning the necessity of devoting thyself wholly to the ministry, and enduring evil; and the Lord give thee understanding in all things — Belonging to the gospel, and thy duty as a Christian and a minister.

Ver. 6. The husbandman that laboureth must be first a partaker of the fruits. Never was argument more just, or conclusion more fair. This is an age when many are striving to put ministers under their feet, and treat them with contempt. Many pious clergymen in Ireland have suffered severely. Joseph, bishop of St. Paul de Leon, whose cathedral I visited in 1791, was a pastor adorned with every virtue that could dignify human nature. Yet in hoary age he was banished from his see. His pastoral letter to the people of his diocese, in purity and eloquence equalled the finest writers of France. Mr. Macauley, an English merchant, at whose house I was, told me that the pious bishop wore his robes to hide his shabby purple coat; that his whole wardrobe consisted of only four shirts, and two pair of stockings well darned. Like his blessed Lord and Master, his soul was absorbed in charities.

Many Wesleyan ministers, in these trying times, are game for tongues and for pens; and the dissenters, like Edom, seem to enjoy it very much: — blind to the future, that their turn will come next. But if Paul were yet alive, he would raise his voice, and charge the churches to exalt their ministers as the glory of Christ. To obey those that are over them in the Lord; and watch, as those that must render an account; and to esteem them very highly in love for their work’s sake. He would still add,

6. First—Many commentators think that St. Paul’s first should be so placed as to qualify laboureth, and so should mean that there must first be labour before there can be enjoyment of fruits. But the emphasis must be on laboureth, and the meaning is, that it is he who laboureth that has the first, and best, and, in truth, only, right to the fruits. He who laboureth but slightly, or not at all, comes after, or is nowhere.

Verse 7. Consider what I say] Apply my metaphors and similitudes in a proper manner.

And the Lord give thee understanding] But instead of dwh, may he give, ACDEFG, several others, besides versions and fathers, have dwsei he will give. Consider thou properly, and God will give thee a proper understanding of all things that concern thy own peace, and the peace and prosperity of his Church. Think as well as read.

Verses 3-7. Thou therefore endure hardness — Kakopaqhson, literally, endure evil; that is, expect persecutions and various sufferings, and, by the powerful aids of divine grace, endure them with courage, constancy, and patience; as a good soldier of Jesus Christ — Who endured much greater afflictions in the days of his flesh, and hath thereby shown all who engage to fight under his banner, and would approve themselves his faithful soldiers, that they must expect to meet with various hardships and sufferings, and in what spirit they must sustain them, that they may war a good warfare, and prove victorious. No man that warreth entangleth himself — any more than is unavoidable, in the affairs of this life — With any other business or employment; that — Minding war only; he may please him who hath chosen him, &c. — Namely, his captain or general. In this and the next verse, there is a plain allusion to the Roman law of arms, and to that of the Grecian games. According to the former, no soldier, at least no legionary soldier, (as Grotius has here shown,) was suffered to engage in any civil occupation, such as agriculture, merchandise, mechanical employments, or any business which might divert him from his profession. According to the latter, no one could be crowned as conqueror who did not keep strictly to the rules of the game. The apostle, by applying these things to the ministers of the gospel, hath shown that all who undertake the office of the ministry should, on the one hand, avoid engaging in such secular businesses as would engross their attention, and require much time to execute; and, on the other, should be careful to observe all the rules of faith and practice enjoined in the gospel. The husbandman that laboureth, &c. — This should undoubtedly be rather rendered, The husbandman must first labour, and then partake of the fruits; or, must labour before he partake of the fruits. For it was entirely to the apostle’s purpose to remind Timothy that the labour of the husbandman must precede the harvest; but whether he was to receive these fruits first, or before any others, was not the point in question. How much more, as if the apostle had said, oughtest thou to labour, O Timothy, in the ministry before thou art rewarded. Consider what I say — Concerning the necessity of devoting thyself wholly to the ministry, and enduring evil; and the Lord give thee understanding in all things — Belonging to the gospel, and thy duty as a Christian and a minister.

7. Consider—A cautionary hint, not based upon the difficulty of interpreting the above figures, but upon the weightiness of the meaning they embrace. Hence they are to be revolved in the highest region of mind, and transformed into permanent principle of action. Understanding—The highest intuitive penetration, the deepest spiritual insight, in all things of divine truth and ministerial management.

V. 8. Of the seed of David-This one genealogy attend to.

Verse 8. Remember that Jesus Christ] The apostle seems to say: Whatever tribulations or deaths may befall us, let us remember that Jesus Christ, who was slain by the Jews, rose again from the dead, and his resurrection is the proof and pledge of ours. We also shall rise again to a life of glory and blessedness.

According to my Gospel] The false teaching of Hymeneus and Philetus stated that the resurrection was past already. Paul preached the resurrection from the dead; and founded his doctrine on the resurrection and promise of Christ. This was his Gospel; the other was of a different nature.

Verses 8-10. Remember — So as to be encouraged against, and supported under, any sufferings which thou mayest be called to endure for the truth; that Jesus Christ, of the seed of David — According to the flesh; see on Romans 1:3; Hebrews 2:16; was raised from the dead — And thereby demonstrated himself to be the true Messiah. So our translators have rendered the clause, understanding the sense to be, Remember and adhere to this important fact, as the great foundation of the gospel. But the original expressions, mnhmoneue Ihsoun Criston eghgermenon ek nekrwn, are, literally, Remember Jesus Christ raised from the dead, &c. That is, think on him, keep him continually in remembrance, and it will be instead of a thousand arguments to support thee under, and carry thee through, all thy dangers and difficulties, thy labours and sufferings. Wherein — In the service of which gospel; I suffer trouble as an evildoer — A malefactor, deserving some heavy punishment; even unto bonds — Imprisonment and chains. But the word of God is not bound — It will spread itself in spite of all opposition. “This short sentence,” says Macknight, “is a beautiful display of the apostle’s character. The evils which he was suffering for the gospel, though great, he reckoned as nothing, because of the joy which he felt from his persuasion that the honour of Christ and the happiness of mankind would be promoted by his sufferings, and because he knew that all the opposition which infidels were making to the gospel, would not hinder it from being preached and believed. They have bound me in chains, said he, and may put me to death, but the word of God they cannot bind. Not only the strength of the apostle’s reasoning here, but the energy of his expression is admirable.” Therefore — In hope of a glorious reward, to be conferred in due time on them and myself. I endure all things for the elect’s sake — That is, that I may thereby promote the salvation of God’s people. See on 2 Thessalonians 2:13. Observe the spirit of a real Christian! Who would not wish to be like-minded! That they may obtain salvation — From sin and all its consequences, or deliverance from all evil; with eternal glory — The enjoyment of all good.

8. Remember—Not only consider, verse 7, but the antithesis of the two foundation truths do you remember. Seed of David—And so a true-born man. Raised from the dead—And so exalted to the head of humanity. My gospel—Note, 2 Corinthians 4:3. The gospel by me now most carefully committed to your charge.

V. 9. Is not bound-Not hindered in its course.

Verse 9. Wherein I suffer trouble, as an evil doer] This verse contains one of the proofs that this epistle was written while St. Paul was a prisoner the second time at Rome. See the preface, where this is particularly considered.

Verses 8-10. Remember — So as to be encouraged against, and supported under, any sufferings which thou mayest be called to endure for the truth; that Jesus Christ, of the seed of David — According to the flesh; see on Romans 1:3; Hebrews 2:16; was raised from the dead — And thereby demonstrated himself to be the true Messiah. So our translators have rendered the clause, understanding the sense to be, Remember and adhere to this important fact, as the great foundation of the gospel. But the original expressions, mnhmoneue Ihsoun Criston eghgermenon ek nekrwn, are, literally, Remember Jesus Christ raised from the dead, &c. That is, think on him, keep him continually in remembrance, and it will be instead of a thousand arguments to support thee under, and carry thee through, all thy dangers and difficulties, thy labours and sufferings. Wherein — In the service of which gospel; I suffer trouble as an evildoer — A malefactor, deserving some heavy punishment; even unto bonds — Imprisonment and chains. But the word of God is not bound — It will spread itself in spite of all opposition. “This short sentence,” says Macknight, “is a beautiful display of the apostle’s character. The evils which he was suffering for the gospel, though great, he reckoned as nothing, because of the joy which he felt from his persuasion that the honour of Christ and the happiness of mankind would be promoted by his sufferings, and because he knew that all the opposition which infidels were making to the gospel, would not hinder it from being preached and believed. They have bound me in chains, said he, and may put me to death, but the word of God they cannot bind. Not only the strength of the apostle’s reasoning here, but the energy of his expression is admirable.” Therefore — In hope of a glorious reward, to be conferred in due time on them and myself. I endure all things for the elect’s sake — That is, that I may thereby promote the salvation of God’s people. See on 2 Thessalonians 2:13. Observe the spirit of a real Christian! Who would not wish to be like-minded! That they may obtain salvation — From sin and all its consequences, or deliverance from all evil; with eternal glory — The enjoyment of all good.

9. Suffer trouble—Fair justification for calling it my gospel. Word—That same gospel. Not bound—The apparent defeat of the preacher prevents not the triumph of his gospel.

V. 10. Therefore-Encouraged by this, that "the word of God be not bound."

I endure all things-See the spirit of a real Christian? Who would not wish to be likeminded? Salvation is deliverance from all evil; glory, the enjoyment of all good.

Verse 10. For the elect’s sake] For the sake of the Gentiles, elected by God’s goodness to enjoy every privilege formerly possessed by the Jews, and, in addition to these, all the blessings of the Gospel; the salvation of Christ here, and eternal glory hereafter.

Verses 8-10. Remember — So as to be encouraged against, and supported under, any sufferings which thou mayest be called to endure for the truth; that Jesus Christ, of the seed of David — According to the flesh; see on Romans 1:3; Hebrews 2:16; was raised from the dead — And thereby demonstrated himself to be the true Messiah. So our translators have rendered the clause, understanding the sense to be, Remember and adhere to this important fact, as the great foundation of the gospel. But the original expressions, mnhmoneue Ihsoun Criston eghgermenon ek nekrwn, are, literally, Remember Jesus Christ raised from the dead, &c. That is, think on him, keep him continually in remembrance, and it will be instead of a thousand arguments to support thee under, and carry thee through, all thy dangers and difficulties, thy labours and sufferings. Wherein — In the service of which gospel; I suffer trouble as an evildoer — A malefactor, deserving some heavy punishment; even unto bonds — Imprisonment and chains. But the word of God is not bound — It will spread itself in spite of all opposition. “This short sentence,” says Macknight, “is a beautiful display of the apostle’s character. The evils which he was suffering for the gospel, though great, he reckoned as nothing, because of the joy which he felt from his persuasion that the honour of Christ and the happiness of mankind would be promoted by his sufferings, and because he knew that all the opposition which infidels were making to the gospel, would not hinder it from being preached and believed. They have bound me in chains, said he, and may put me to death, but the word of God they cannot bind. Not only the strength of the apostle’s reasoning here, but the energy of his expression is admirable.” Therefore — In hope of a glorious reward, to be conferred in due time on them and myself. I endure all things for the elect’s sake — That is, that I may thereby promote the salvation of God’s people. See on 2 Thessalonians 2:13. Observe the spirit of a real Christian! Who would not wish to be like-minded! That they may obtain salvation — From sin and all its consequences, or deliverance from all evil; with eternal glory — The enjoyment of all good.

10. Therefore—The commentators seem to miss the inference indicated by this connective. Bengel and Huther interpret it: The word of God is not bound, therefore I endure, etc. But Alford clearly shows that this is neither the inference nor a valid one. But Alford equally misses by making the therefore indicate a reason about to be given, namely, the elect’s sake. But clearly therefore connects back with verse 8, my gospel, as embracing the two memorable facts of the incarnation and resurrection. Christ was born and raised according to my irrepressible gospel, therefore do I endure all things for the elect’s sakes. And then he runs the antithesis of the born and raised, the incarnation and the exaltation, through every verse to 18. And thus verse 8 is keynote to the whole paragraph, and verse 9 is no interruption between 8 and 10. For the elect’s sakes—Those elect in consequence of faith; but whose future obtain the salvation is dependent upon the three ifs of the three following verses.

V. 11. Dead with him-Dead to sin, and ready to die for him.

Verse 11. If we be dead with him] That is: As surely as Christ rose again from the dead, so surely shall we rise again; and if we die for him, we shall surely live again with him. This, says the apostle, is pistov o logov, a true doctrine. This is properly the import of the word; and we need not seek, as Bp. Tillotson and many others have done, for some saying of Christ which the apostle is supposed to be here quoting, and which he learned from tradition.

Verses 11-14. It is a faithful saying — A saying as important as it is true. If we be dead — Greek, sunapeqanomen, die, or have died, with him — To the world and sin, and be ready to die for him; we shall live with him — In that everlasting happiness which he hath prepared for all his people. If we suffer with him — Persecution, or whatever he may be pleased to appoint or permit to happen to us, with faith and patience becoming a Christian; we shall also reign with him — In heavenly glory: see on Romans 8:17; 1 Peter 4:13. If — Intimidated with these transitory evils, we desert his cause, and deny him — Before men, that we may escape suffering for him; he also will deny us — In the great day, before his Father and the holy angels, Matthew 10:33; Luke 12:9. If we believe not — That he will deny us, presuming upon his mercy; yet he abideth faithful — And will fulfil his threatenings on such as expose themselves to them; he cannot deny himself — Cannot falsify his word, or fail to make it good. Or the verse may be interpreted in a more general sense thus: If we believe not the truths and promises of his gospel, or if we are unfaithful, (as some render apistoumen, considering it as opposed to pistov, faithful,) yet he abideth faithful, and will steadily adhere to those rules of judgment, and distribution of rewards and punishments, which he hath so solemnly laid down in his word: for it is certain he cannot deny himself, or frustrate his own public declarations. Therefore be diligent, as if the apostle had said, in the discharge of thy duty, and shrink not from it for fear of suffering. Of these things put them in remembrance — Remind those who are under thy charge of these powerful motives to persevere in patiently suffering ill, and diligently doing well; charging them before the Lord — As in his presence, and as they will answer it to him; not to strive — Greek, mh logomacein, not to contend, or quarrel, about words — An evil to which they are prone; to no profit — Such a contention is altogether unprofitable, and even tends to the subverting of the hearers — The diverting their attention from true, vital religion, and the important truths on which it is built, and filling their minds with pride and passion, and numberless other disorders and vices. There is an awful solemnity, as Doddridge justly observes, in this charge, which plainly shows the great folly and mischief of striving about little controversies. Indeed, consequences such as those here referred to, are wont to flow from most religious disputes as they are commonly managed; so that they tend to nothing out to the subverting of the faith and morals of those who engage keenly in them. They ought therefore to be carefully avoided by all who desire to promote true piety and virtue, agreeably to the apostle’s direction.

11. Saying—Rather, faithful is the saying; for (omitted in the English) it is a changeless truth that if we, etc. Be dead—Christ’s human antecedent before his resurrection. But the Greek aorist requires the rendering, If we died with him. Hence many commentators refer it (Romans 6:8) to spiritual death, “the negative side of our regeneration,” as Huther expresses it. Alford fixes the time at baptism. Huther, perhaps more correctly, refers it to the real or virtual martyrdom the Christian undergoes in identity with Christ’s death, quoting Philippians 3:10. Live—The glorified life of Revelation 20:4.

V. 12. If we deny him-To escape suffering for him.

Verse 12. If we suffer-with him] These are other parts of the true doctrine, which the apostle mentions above.

Verses 11-14. It is a faithful saying — A saying as important as it is true. If we be dead — Greek, sunapeqanomen, die, or have died, with him — To the world and sin, and be ready to die for him; we shall live with him — In that everlasting happiness which he hath prepared for all his people. If we suffer with him — Persecution, or whatever he may be pleased to appoint or permit to happen to us, with faith and patience becoming a Christian; we shall also reign with him — In heavenly glory: see on Romans 8:17; 1 Peter 4:13. If — Intimidated with these transitory evils, we desert his cause, and deny him — Before men, that we may escape suffering for him; he also will deny us — In the great day, before his Father and the holy angels, Matthew 10:33; Luke 12:9. If we believe not — That he will deny us, presuming upon his mercy; yet he abideth faithful — And will fulfil his threatenings on such as expose themselves to them; he cannot deny himself — Cannot falsify his word, or fail to make it good. Or the verse may be interpreted in a more general sense thus: If we believe not the truths and promises of his gospel, or if we are unfaithful, (as some render apistoumen, considering it as opposed to pistov, faithful,) yet he abideth faithful, and will steadily adhere to those rules of judgment, and distribution of rewards and punishments, which he hath so solemnly laid down in his word: for it is certain he cannot deny himself, or frustrate his own public declarations. Therefore be diligent, as if the apostle had said, in the discharge of thy duty, and shrink not from it for fear of suffering. Of these things put them in remembrance — Remind those who are under thy charge of these powerful motives to persevere in patiently suffering ill, and diligently doing well; charging them before the Lord — As in his presence, and as they will answer it to him; not to strive — Greek, mh logomacein, not to contend, or quarrel, about words — An evil to which they are prone; to no profit — Such a contention is altogether unprofitable, and even tends to the subverting of the hearers — The diverting their attention from true, vital religion, and the important truths on which it is built, and filling their minds with pride and passion, and numberless other disorders and vices. There is an awful solemnity, as Doddridge justly observes, in this charge, which plainly shows the great folly and mischief of striving about little controversies. Indeed, consequences such as those here referred to, are wont to flow from most religious disputes as they are commonly managed; so that they tend to nothing out to the subverting of the faith and morals of those who engage keenly in them. They ought therefore to be carefully avoided by all who desire to promote true piety and virtue, agreeably to the apostle’s direction.

11-13. The dead, suffer, believe, of these verses present us in the humble side of the antithesis of ver. 8. The live, reign, abideth, furnish the exalted side.

V. 13. If we believe not-That is, though some believe not, God will make good all his promises to them that do believe. He cannot deny himself-His word cannot fail.

Verse 13. If we believe not] Should we deny the faith and apostatize, he is the same, as true to his threatenings as to his promises; he cannot deny-act contrary to, himself.

Verses 11-14. It is a faithful saying — A saying as important as it is true. If we be dead — Greek, sunapeqanomen, die, or have died, with him — To the world and sin, and be ready to die for him; we shall live with him — In that everlasting happiness which he hath prepared for all his people. If we suffer with him — Persecution, or whatever he may be pleased to appoint or permit to happen to us, with faith and patience becoming a Christian; we shall also reign with him — In heavenly glory: see on Romans 8:17; 1 Peter 4:13. If — Intimidated with these transitory evils, we desert his cause, and deny him — Before men, that we may escape suffering for him; he also will deny us — In the great day, before his Father and the holy angels, Matthew 10:33; Luke 12:9. If we believe not — That he will deny us, presuming upon his mercy; yet he abideth faithful — And will fulfil his threatenings on such as expose themselves to them; he cannot deny himself — Cannot falsify his word, or fail to make it good. Or the verse may be interpreted in a more general sense thus: If we believe not the truths and promises of his gospel, or if we are unfaithful, (as some render apistoumen, considering it as opposed to pistov, faithful,) yet he abideth faithful, and will steadily adhere to those rules of judgment, and distribution of rewards and punishments, which he hath so solemnly laid down in his word: for it is certain he cannot deny himself, or frustrate his own public declarations. Therefore be diligent, as if the apostle had said, in the discharge of thy duty, and shrink not from it for fear of suffering. Of these things put them in remembrance — Remind those who are under thy charge of these powerful motives to persevere in patiently suffering ill, and diligently doing well; charging them before the Lord — As in his presence, and as they will answer it to him; not to strive — Greek, mh logomacein, not to contend, or quarrel, about words — An evil to which they are prone; to no profit — Such a contention is altogether unprofitable, and even tends to the subverting of the hearers — The diverting their attention from true, vital religion, and the important truths on which it is built, and filling their minds with pride and passion, and numberless other disorders and vices. There is an awful solemnity, as Doddridge justly observes, in this charge, which plainly shows the great folly and mischief of striving about little controversies. Indeed, consequences such as those here referred to, are wont to flow from most religious disputes as they are commonly managed; so that they tend to nothing out to the subverting of the faith and morals of those who engage keenly in them. They ought therefore to be carefully avoided by all who desire to promote true piety and virtue, agreeably to the apostle’s direction.

13. Abideth faithful—Faithful to what? Not faithful to restore us from our apostasy and still save us. Nor, as Alford, (and, indeed, all the commentators we consult seem to miss here,) faithful to his promise above to deny us if we believe not. But faithful to the very one to whom we are unfaithful and unbelieving—himself. He will be true to his own identity, his own glorious self. That he will be firm to his purpose to deny us for our unfaithfulness is, however, inferentially included. Cannot deny himself— His own glorious nature will forever unequivocally assert itself, both in being what he is, and doing with absolute perfectness all that becomes his nature. And that nature will take all who are in accordance with it into glorious unity with itself, and reject all that are discordant with it from itself.

2. Timothy’s duty of warning the people against the noisy errors of apostates from the sure foundation, 14-19.

V. 14. Remind them-Who are under thy charge. O how many unnecessary things are thus unprofitably, nay hurtfully, contended for.

Verse 14. That they strive not about words] WORDS, not things, have been a most fruitful source of contention in the Christian world; and among religious people, the principal cause of animosity has arisen from the different manner of apprehending the same term, while, in essence, both meant the same thing. All preachers and divines should be very careful, both in speaking and writing, to explain the terms they use, and never employ them in any sense but that in which they have explained them. The subverting of the hearers.] This is the general tendency of all polemical divinity and controversial preaching, when angry passions are called in to support the doctrines of the Gospel.

Verses 11-14. It is a faithful saying — A saying as important as it is true. If we be dead — Greek, sunapeqanomen, die, or have died, with him — To the world and sin, and be ready to die for him; we shall live with him — In that everlasting happiness which he hath prepared for all his people. If we suffer with him — Persecution, or whatever he may be pleased to appoint or permit to happen to us, with faith and patience becoming a Christian; we shall also reign with him — In heavenly glory: see on Romans 8:17; 1 Peter 4:13. If — Intimidated with these transitory evils, we desert his cause, and deny him — Before men, that we may escape suffering for him; he also will deny us — In the great day, before his Father and the holy angels, Matthew 10:33; Luke 12:9. If we believe not — That he will deny us, presuming upon his mercy; yet he abideth faithful — And will fulfil his threatenings on such as expose themselves to them; he cannot deny himself — Cannot falsify his word, or fail to make it good. Or the verse may be interpreted in a more general sense thus: If we believe not the truths and promises of his gospel, or if we are unfaithful, (as some render apistoumen, considering it as opposed to pistov, faithful,) yet he abideth faithful, and will steadily adhere to those rules of judgment, and distribution of rewards and punishments, which he hath so solemnly laid down in his word: for it is certain he cannot deny himself, or frustrate his own public declarations. Therefore be diligent, as if the apostle had said, in the discharge of thy duty, and shrink not from it for fear of suffering. Of these things put them in remembrance — Remind those who are under thy charge of these powerful motives to persevere in patiently suffering ill, and diligently doing well; charging them before the Lord — As in his presence, and as they will answer it to him; not to strive — Greek, mh logomacein, not to contend, or quarrel, about words — An evil to which they are prone; to no profit — Such a contention is altogether unprofitable, and even tends to the subverting of the hearers — The diverting their attention from true, vital religion, and the important truths on which it is built, and filling their minds with pride and passion, and numberless other disorders and vices. There is an awful solemnity, as Doddridge justly observes, in this charge, which plainly shows the great folly and mischief of striving about little controversies. Indeed, consequences such as those here referred to, are wont to flow from most religious disputes as they are commonly managed; so that they tend to nothing out to the subverting of the faith and morals of those who engage keenly in them. They ought therefore to be carefully avoided by all who desire to promote true piety and virtue, agreeably to the apostle’s direction.

Ver. 14. Put them in remembrance, charging them before the Lord that they strive not about words. In twenty places we are told that this word, this gospel was received immediately from the Lord; and especially respecting the Son of God, as the express image or hypostasis of the person of the Father. Hebrews 1:3. Thou art my Son, and never otherwise than my Son; as in the word Jehovah, designating the past, the present, and the future. “He that cometh down from heaven is above all, and what he hath seen and heard, that he testifieth.” Hold it fast; put the people daily in remembrance, lest they be subverted from the faith.

14. These things—The entire statement of my gospel, 8-13; namely, Christ’s incarnation and resurrection, with our parallelism thereto. Them—The errorists; especially in regard to the resurrection, verse 18; who are hitherto unnamed but not far out of mind Before the Lord—1 Timothy 6:13. Strive not about words—Not practice logomachy, or word-fight. 1 Timothy 6:4. These dreamers, having little real knowledge of the nature of things, formed systems of words for which there was no answering object. The realistic sense of St. Paul rejected such word-fabrics without ceremony. Subverting—Overthrow, as of a house or city.

V. 15. A workman that needeth not to be ashamed-Either of unfaithfulness or unskilfulness.

Rightly dividing the word of truth-Duly explaining and applying the whole scripture, so as to give each hearer his due portion. But they that give one part of the gospel to all (the promises and comforts to unawakened, hardened, scoffing men) have real need to be ashamed.

Verse 15. Study to show thyself approved unto God] Endeavour so to cultivate and improve thy heart and mind, that thou mayest not be a reproach to him from whom thou professest to receive thy commission. Rightly dividing the word of truth.] It is generally supposed that the apostle alludes here to the care taken to divide the sacrifices under the law; the priests studied, in dividing the victim down the spine, to do it so scrupulously that one half of the spinal marrow should be found on each side the backbone. Probably nothing was much farther from the apostle’s thoughts than this view, which is now commonly taken of the subject. Indeed this scrupulously dividing does not appear to have been any original ordinance among the Jews; much stress was laid upon it in later times, but from the beginning it was not so. The word orqotomein signifies, 1. Simply to cut straight, or to rectify. 2. To walk in the right way; it is thus used by Gregory Nazianzen, who, in Orat. Apol. fugæ, opposes orqotomein to kakwv odeuein, walking in a right way to walking in a bad way. Thus, kainotomein signifies to walk in a new way, and kateuqunein to walk in a straight way. See Kypke. Therefore, by rightly dividing the word of truth, we are to understand his continuing in the true doctrine, and teaching that to every person; and, according to our Lord’s simile, giving each his portion of meat in due season-milk to babes, strong meat to the full grown, comfort to the disconsolate, reproof to the irregular and careless; in a word, finding out the necessities of his hearers, and preaching so as to meet those necessities.

Verse 15. Study to show thyself approved, &c. — Greek, spoudason seauton dokimon parasthsai tw Qew, literally, be zealous, make haste, or diligently endeavour, to present thyself approved to God, what ever men may judge of thee and thy services; a workman that needeth not to be ashamed — Either on account of unfaithfulness, unskilfulness, lukewarmness, negligence, or sloth; rightly dividing the word of truth — Greek, orqotomounta, literally, rightly cutting up the word — In allusion, as some think, to the action of the Jewish priests in dissecting the victims, and separating the parts in a proper manner, as some were to be laid on God’s altar, and others to be given to those who were to share in the sacrifices. Or rather, the metaphor may be taken from the distribution made by a steward in delivering out to each person under his care such things as his office and their necessities require; or to the action of one who carves at a table, and distributes meat to the guests, according to their ages, and their state of health. In this manner the apostle himself divided the word to the Corinthians, feeding them with milk, as babes in Christ, and not with meat, as not being then able to bear it. See Hebrews 5:12-14. The Vulgate version renders the clause, recte tractantem, rightly handling the word, which gives the apostle’s meaning very well. Thus those ministers handle it who duly explain and apply the whole gospel, so as to give each hearer his due portion. But they that give one part of the gospel to all, (the promises and comforts, suppose, to unawakened, hardened, and scoffing sinners,) have real need to be ashamed. To divide or handle the word of truth aright, implies that it be done, 1st, With evidence and demonstration, so as to convince the conscience, Acts 2:37; 1 Corinthians 2:4. 2d, With sincerity and faithfulness, delivering the whole counsel of God, Acts 20:27. 3d, With power and authority, Matthew 7:29; 1 Thessalonians 1:5. 4th, With wisdom and seasonableness, as men are able to bear it, Mark 4:33; John 16:12. 5th, With meekness, gentleness, love, and all winning insinuations, verses 24, 25; 1 Thessalonians 2:7. 6th, With courage and boldness, Jeremiah 1:17; Ephesians 6:19.

15. Study—Be earnest or zealous. A workman—A labourer, whether husbandman or artisan. Rightly dividing the word—Commentators greatly differ as to the figure. Melanchthon supposed the allusion to be made to the priest dividing the sacrificial victim; but this suits not the word workman. A similar objection lies against Calvin’s applying it to a carving carver cutting bread. The applying it to a ploughman cutting a furrow makes no apposite illustration. The most suitable is the image of a carpenter or architect rightly, with square and compass, dividing the parts of a timber. The thought as regards the preacher is not so much that he divides for each class of persons their own appropriate share; but that he so distributes the doctrines of the gospel as to give each its proportion, place, and measure, so as to preserve the symmetry of Christian truth, in order to assign to each class of errorists their proper representation and antidote.

V. 16. They-Who babble thus will grow worse and worse.

Verse 16. Shun profane and vain babblings] This is the character he gives of the preaching of the false teachers. Whatever was not agreeable to the doctrine of truth was, in the sight of God, empty and profane babbling; engendering nothing but ungodliness, and daily increasing in that.

Verses 16-18. But shun profane and vain babblings — See on 1 Timothy 1:4; for they will increase, &c. — Though the evil of some of them may not immediately appear, and they may seem trifling rather than mischievous, they will advance unto more impiety; for the persons who so babble, having been prevailed on by Satan to quit the right way of experimental and practical godliness, will proceed not only to neglect, but even to deny, the most essential articles of the Christian faith. And their word — Their doctrine; will eat as doth a canker — Will destroy the souls of men, as a gangrene destroys the body, spreading itself further and further till the whole is infected. Of whom — Of which sort of ungodly talkers; are Hymeneus and Philetus — The apostle mentions these two by name as empty babblers, whom the faithful were to resist, because their errors were of the most dangerous nature, as is evident from the account which the apostle gives of them in the next verse. Of Hymeneus, see on 1 Timothy 1:20; Philetus is mentioned nowhere else in Scripture. Probably these teachers denied that Jesus Christ came in the flesh, (see 1 John 4:2,) consequently they denied the reality both of his death and resurrection. Who concerning the truth have erred — Hstochsan, have gone wide of the mark; have fallen into a most dangerous and destructive error, by their allegorical interpretations, explaining away one of the most fundamental doctrines of Christianity, and maintaining that the resurrection is past already — That is, that there is no other but a spiritual resurrection, from a death in sin to a life in righteousness, which consequently is already past with regard to all true Christians; and overthrow the faith of some — In a capital point, namely, concerning the resurrection of the body, and a future life of glory designed for it, as well as for the soul. By explaining the doctrine of the resurrection in a figurative sense, these false teachers probably endeavoured to recommend the gospel to the Greek philosophers, who considered the resurrection of the body not only as impossible in itself, but as a thing highly disadvantageous had it been possible.

16. Babblings—Greek, empty-vocalities; like logomachy, words to which there was no correspondent thing. Both designate those truthless systems set by Timothy’s opposers over against St. Paul’s type of saving doctrine (see note, 2 Timothy 1:13) given in 8-13, especially as appears by verse 18 against the doctrine of the resurrection. Unto more ungodliness— From their unmeanings they will advance to bad meanings, and from bad meanings to bad purposes and actions. This is indicated by St. Paul’s prophetic description of their future in 2 Timothy 3:1-9. It is the impiety resulting from errorism that awakens St. Paul’s deep concern and calls forth his warnings to Timothy.

V. 17. And their word-If they go on, will be mischievous as well as vain, and will eat as a gangrene.

Verse 17. Their word will eat as doth a canker] wJv gaggraina. As a gangrene; i.e. as a mortification in the flesh, where the circulation is entirely stopped, and putrefaction takes place, which continues to corrupt all the circumjacent flesh, spreading more and more till death takes place, unless stopped by a timely and judicious application of medicine. Such is the influence of false doctrine; it fixes its mortal seed in the soul, which continues to corrupt and assimilate every thing to itself, till, if not prevented by a timely application of the word of life, under the direction of the heavenly Physician, it terminates in the bitter pains of an eternal death. To such a gangrene the apostle compares the corrupt doctrines of Hymeneus and Philetus.

Verses 16-18. But shun profane and vain babblings — See on 1 Timothy 1:4; for they will increase, &c. — Though the evil of some of them may not immediately appear, and they may seem trifling rather than mischievous, they will advance unto more impiety; for the persons who so babble, having been prevailed on by Satan to quit the right way of experimental and practical godliness, will proceed not only to neglect, but even to deny, the most essential articles of the Christian faith. And their word — Their doctrine; will eat as doth a canker — Will destroy the souls of men, as a gangrene destroys the body, spreading itself further and further till the whole is infected. Of whom — Of which sort of ungodly talkers; are Hymeneus and Philetus — The apostle mentions these two by name as empty babblers, whom the faithful were to resist, because their errors were of the most dangerous nature, as is evident from the account which the apostle gives of them in the next verse. Of Hymeneus, see on 1 Timothy 1:20; Philetus is mentioned nowhere else in Scripture. Probably these teachers denied that Jesus Christ came in the flesh, (see 1 John 4:2,) consequently they denied the reality both of his death and resurrection. Who concerning the truth have erred — Hstochsan, have gone wide of the mark; have fallen into a most dangerous and destructive error, by their allegorical interpretations, explaining away one of the most fundamental doctrines of Christianity, and maintaining that the resurrection is past already — That is, that there is no other but a spiritual resurrection, from a death in sin to a life in righteousness, which consequently is already past with regard to all true Christians; and overthrow the faith of some — In a capital point, namely, concerning the resurrection of the body, and a future life of glory designed for it, as well as for the soul. By explaining the doctrine of the resurrection in a figurative sense, these false teachers probably endeavoured to recommend the gospel to the Greek philosophers, who considered the resurrection of the body not only as impossible in itself, but as a thing highly disadvantageous had it been possible.

17. Canker—A gangrene; called by some “an incipient mortification.” A corrupted spot, eating in every direction from its centre, until it corrupts and destroys the whole. So one fatal error or sin may spread its influence over the whole character, destroying the moral nature. And so, collectively, (as St. Jerome quoted by Huther says,) “a perverse doctrine, commencing with one individual, at first scarce finds two or three listeners, but by degrees it creeps like a canker over the whole body.” Philetus—Only mentioned here. Hymeneus—Note, 1 Timothy 1:20.

V. 18. Saying the resurrection is already past-Perhaps asserting that it is only the spiritual passing from death unto life.

Verse 18. Who concerning the truth have erred] They had the truth, but erred or wandered from it, saying the resurrection was already past, and thus denying the resurrection of the body, and, by consequence, future rewards and punishments; and this necessarily sapped the foundation of all religion: and thus the gangrene had, in reference to their unhappy votaries, a rapid and unchecked operation.

Verses 16-18. But shun profane and vain babblings — See on 1 Timothy 1:4; for they will increase, &c. — Though the evil of some of them may not immediately appear, and they may seem trifling rather than mischievous, they will advance unto more impiety; for the persons who so babble, having been prevailed on by Satan to quit the right way of experimental and practical godliness, will proceed not only to neglect, but even to deny, the most essential articles of the Christian faith. And their word — Their doctrine; will eat as doth a canker — Will destroy the souls of men, as a gangrene destroys the body, spreading itself further and further till the whole is infected. Of whom — Of which sort of ungodly talkers; are Hymeneus and Philetus — The apostle mentions these two by name as empty babblers, whom the faithful were to resist, because their errors were of the most dangerous nature, as is evident from the account which the apostle gives of them in the next verse. Of Hymeneus, see on 1 Timothy 1:20; Philetus is mentioned nowhere else in Scripture. Probably these teachers denied that Jesus Christ came in the flesh, (see 1 John 4:2,) consequently they denied the reality both of his death and resurrection. Who concerning the truth have erred — Hstochsan, have gone wide of the mark; have fallen into a most dangerous and destructive error, by their allegorical interpretations, explaining away one of the most fundamental doctrines of Christianity, and maintaining that the resurrection is past already — That is, that there is no other but a spiritual resurrection, from a death in sin to a life in righteousness, which consequently is already past with regard to all true Christians; and overthrow the faith of some — In a capital point, namely, concerning the resurrection of the body, and a future life of glory designed for it, as well as for the soul. By explaining the doctrine of the resurrection in a figurative sense, these false teachers probably endeavoured to recommend the gospel to the Greek philosophers, who considered the resurrection of the body not only as impossible in itself, but as a thing highly disadvantageous had it been possible.

Ver. 18. They have erred, saying, the resurrection is past already. It does not appear that Hymenæus and Philetus denied a future state, nor the intermediate state between death and the resurrection. This was a doctrine which many of the heathen philosophers taught, and professed to believe. But they also taught that the soul is imprisoned in the body, as it were in a dungeon; and that its activity is clogged by its union with the gross materials of flesh and blood; so that it might be expected, when this union is dissolved by death, that the soul would act more freely, and would have all its powers more exalted. Philetus, Hymenæus, and other early professors of christianity were seduced with this illusive doctrine; and in support of it gave a literal interpretation to certain passages of scripture which evidently have no other than a metaphorical meaning. The moral change which is essential and preparatory to eternal life is frequently denoted by a being quickened from a death in sin, a being risen with Christ, as a resurrection to newness of life; and hence it was inferred that there would be no future resurrection, no resurrection of the body at all, for that “the resurrection is past already,” and the soul would for ever remain in a separate state after death. But however lightly men may deem of such vain speculations, and think them of little consequence, an apostle declares it blasphemy, and an utter subversion of the fundamental principles of the gospel. 1 Timothy 1:20.

18. Resurrection is past—As being nothing more than the spiritual recovery of man’s dead soul to life. By this view, the true identification of our life and glorification with the incarnation of Christ and his glorification (vv. 8, 10-13) is obscured. Overthrow the faith—As a structure is overthrown.

V. 19. But the foundation of God-His truth and faithfulness. Standeth fast-Can never be overthrown; being as it were sealed with a seal, which has an inscription on each side: on the one, The Lord knoweth those that are his; on the other, Let every one who nameth the name of the Lord, as his Lord, depart from iniquity. Indeed, they only are his who depart from iniquity. To all others he will say, "I know you not." Matthew 7:22, 23

Verse 19. The foundation of God standeth sure] The word qemeliov signifies literally a foundation, and especially the foundation of a building; and metaphorically, the building itself, and often a noble mansion or palace. In this place the apostle compares the religion of Christ to a great or noble mansion. See 2 Timothy 2:20. And as this religion is founded on the authority and power of the Almighty, it necessarily must stand sure and be permanent. This house has an inscription on it, for so sfragiv, seal, is frequently understood; and this is evidently an allusion to the ancient temples. Above the door of the temple of Delphi there was the Greek word ei thou art, on which Plutarch has written an express treatise. In many of the Mohammedan mosques the walls are covered with inscriptions, which are ordinarily sentences taken from the Koran, relative to the majesty of God, or the nature of his worship. And we know that there was an inscription on the mitre of the high priest among the Jews, viz: hwhyl vdq kodesh laihovah, “Holiness to the Lord;” Exodus 28:36; 39:30. See also Zecariah 14:20. And this inscription may here be represented as being made with the seal of God, for he stamps this on all things belonging to himself and his worship.

But some suppose qemeliov here to signify a contract or covenant by which two parties are bound to fulfil certain conditions and duties, the obligation to which, each takes on him by sealing the instrument with his seal. Among the Asiatics, these seals have scarcely ever any image or figure on them, but always some very expressive inscription. I have seen many of these, and several of them are now before me. The twofold inscription, i.e. one on the seal of each party, may be here alluded to; that on God’s seal is, egnw kuriov touv ontav autou. The Lord approveth of them that are his. That on the seal of his followers is, aposthtw apo adikiav pav o onomazwn to onoma kuriou. Let every one who nameth the name of the Lord (every Christian) depart from iniquity. Thus each has his peculiar inscription.

Kuriou, Lord, instead of cristou, Christ, is the reading of almost all the MSS. of importance, and the principal versions.

The Lord knoweth] i.e. Approves, watches over, and provides for, them that are his true followers. To this his followers most cheerfully subscribe, and say: Let every one that nameth this Lord avoid every appearance of evil.

Verse 19. Nevertheless the foundation of God — That is, the foundation of God’s church, represented as a house, verse 20; 1 Timothy 3:15; 1 Peter 2:5; in which God dwells, Ephesians 2:22; as a family inhabiting a house, Hebrews 3:3; as a temple, Ephesians 2:21; in which God displays his glory, communicates his blessings, receives the prayers, praises, and oblations of his people, and is worshipped in spirit and in truth. The foundation of this church is, 1st, The great truth spoken of verse 8, namely, the resurrection of Christ, the principal support of the whole fabric of Christianity, as manifesting Christ to be the Son of God, Romans 1:4; confirming his doctrine, showing the efficacy of his atonement, Romans 4:25; obtaining for us the Holy Spirit, John 16:7; showing the necessity of our rising to a new life, Romans 6:4, 5; Ephesians 2:5, 6; proving that we shall rise at the great day; that immortality is before us; and that we ought, therefore, to set our affections on, and seek, the things above. 2d, The doctrine of our resurrection through Christ, which is a capital article of Christianity, (Hebrews 6:1; 1 Corinthians 15:19,) and all the other fundamental doctrines of the gospel connected with that of Christ’s and his people’s resurrection, termed, (Ephesians 2:20,) the foundation of the apostles and prophets; that is, the foundation laid by them. See the note there, and on 1 Timothy 3:15, 16. 3d, Christ himself, in whom all these doctrines are yea and amen, is the foundation of his church, and of the knowledge, experience, and practice of every individual belonging to it, of which see the note on 1 Corinthians 3:11. This three-fold foundation standeth sure — Remains immoveable and the same, throughout all ages. But who build on this foundation? Who are true members of this church, true worshippers in this spiritual temple? This we learn from the next clause. Having this seal — Or inscription, as the word sfragiv often signifies, meaning the mark made by a seal, as well as the seal itself. So it signifies Revelation 9:4; and the expression is here used with propriety, in allusion to the custom of engraving upon some stones laid in the foundation of buildings, the names of the persons by whom, and the purposes for which, the structure was raised. See Zechariah 3:9. And nothing can have a greater tendency to encourage the confidence and hope, and at the same time to engage the obedience of sincere Christians, than the double inscription here mentioned. One part of this is, The Lord knoweth — Or acknowledgeth; them that are his — Namely, those who truly turn to him in repentance, faith, and new obedience, or who confess with their mouth the Lord Jesus, even when their confessing him might be followed with the loss of all things, with imprisonment and martyrdom, and who believe with their heart unto righteousness, that God hath raised him from the dead, Romans 10:9, 10. All such he assuredly knows, acknowledges, and will favour and protect as his. Dr. Whitby supposes that the apostle alludes here to Numbers 16:5, To-morrow the Lord will show who are his, and who is holy; and that the clause has a peculiar reference to the apostles, in opposition to heretical teachers. Let it be observed, however, that all these will manifest that they are the Lord’s not merely by naming the name of Christ — Or making a profession of Christianity; but by departing from iniquity — Without which they would not be worthy of being accounted members even of the visible church, as they would show themselves visibly, or evidently, to be of the devil, by doing his works, John 8:4; 1 John 3:8.

Ver. 19. The foundation of God standeth sure. Qemeliov, which Mr. Mede calls the bill of contract. The seal affixed to it denotes its certainty, as writings were anciently ratified by a piece of green wax pendant to the parchment, impressed with the arms and motto. This foundation is Jesus Christ, God manifest in the flesh; it denotes the love of God, the bond of perfectness. Such as abide in him are here intended, such as know and love him, and stand fast in the Lord. The Lord knoweth them, for his name is in them, as in Ezekiel 9:4. And if we are thus the Lord’s, it is of all things the most reasonable that we should depart from all iniquity, and be holy as he who hath called us is holy.

19. Nevertheless—Although the faith of some is overthrown, the basis of faith is permanent; for God’s foundation standeth (as Alford rightly renders) firm. What is that foundation? Alford and Huther both answer, the Church. But surely the Church has a deeper foundation than itself, namely, the incarnate and risen Saviour of verse 8; the relation of the Church to whom is described in vv. 11-13. And although the denial of the resurrection, verse 18, obscures Christ, and overthrows the structure of the faith of some, still that foundation, Jesus Christ, born and raised, standeth sure, the moveless basis of the faith of all persevering believers. Having this seal—The seal suggests the motto inscribed upon the seal; yet the seal itself implies the surety of the foundation. Motto first: Lord knoweth—An allusion to Numbers 16:5, “The Lord will show who are his;” in the Septuagint, “The Lord knoweth (or knew) who are his.” That is, Jehovah knew who of Israel were true worshippers, in contrast to Korah and his company. That seal-motto St. Paul declares is still unobliterated. Those who suffer and believe with him, vv. 11-13, will be by him confessed. Motto second: Depart—A clear allusion, as Ellicott rightly suggests, to Numbers 16:26, where the true Israel are bidden to “Depart… from the tents of these wicked men,” the Korahites. So must the true believers in Christ depart from the iniquity of these deniers of the resurrection. Nameth the name—As acknowledging him to be what his name means, the Lord.

3. Personally purged and pure both from lusts and heresy, he may meekly instruct others, 20-26.

V. 20. But in a great house-Such as the church, it is not strange that there are not only vessels of gold and silver, designed for honourable uses,

but also of wood and of earth-For less honourable purposes. Yet a vessel even of gold may be put to the vilest use, though it was not the design of him that made it.

Verse 20. But in a great house] Here the apostle carries on the allusion introduced in the preceding verse. As the foundation of God refers to God’s building, i.e. the whole system of Christianity, so here the great house is to be understood of the same; and the different kinds of vessels mean the different teachers, as well as the different kinds of members. In this sacred house at Ephesus there were vessels of gold and silver-eminent, holy, sincere, and useful teachers and members, and also vessels of wood and of earth-false and heretical teachers, such as Hymeneus and Philetus, and their followers. There are also in such houses vessels employed, some in a more honourable, others in a less honourable, office. To these he seems also to compare the same persons.

Verses 20, 21. But in a great house — Such as the Christian Church soon became, taking in multitudes of Gentiles in all parts of Asia, Macedonia, Greece, and Italy, and such as it has long been, and now is; there are not only vessels of gold and silver — Designed for the most honourable uses; but of wood and of earth — Intended for uses less houourable. The apostle alludes to the houses of nobles, princes, and other great persons, in which are usually found vessels of different materials, and for various uses. Thus, in the visible church, there always have been, are, and will be, persons of different gifts or abilities, and intended for different offices, as is also represented where the apostle compares the members of the church of Christ to the different members of the human body, as Romans 12:4, 5; 1 Corinthians 12:12-27, and elsewhere. And some to honour, and some to dishonour — That is, 1st, Some designed and qualified for more honourable offices than others; and, 2d, Some whose holy tempers and practices are an honour to the religion they profess; and others who, if by departing from outward iniquity they obtain a name and place among the people of God, and are reckoned members of the visible church, yet, by their hypocrisy, formality, lukewarmness, and negligence, are so far from adorning the doctrine of God their Saviour, or from being an honour to the cause of Christ, that they are a disgrace to it. But if a man purge himself from these — 1st, By making application by faith to Christ’s cleansing blood, 1 John 1:7; 2d, By praying for and receiving God’s purifying Spirit, Ezekiel 36:25-27; 1 Peter 1:2; 3d, By receiving and obeying the purifying word, John 15:3; 1 Peter 1:23; 4th, By exercising purifying faith, Acts. 15:9; and, 5th, By self-denial and mortification Romans 8:13; he shall be a vessel unto honour — He shall be a credit to the religion of Jesus; sanctified — That is, separated from sin and sinners, and dedicated to God in heart and life; meet for the master’s use — For the service of Christ; prepared unto — And employed in; every good work — Which he is called to perform. Add to this, not only may those who are vessels unto dishonour in the bad sense, and a reproach to the Christian cause, become an honour to it by their vital piety and active virtue; but those whose gifts are inferior, and who are like vessels of wood and earth, only fit for lower offices in the church, may, by properly exercising their gifts and graces, so improve them as to become qualified for higher and more useful offices; and be, as it were, vessels of silver and gold. For to him that hath, that makes a right use of, and improves what he hath, shall more be given, Matthew 13:12. Still, however, they will be but vessels; empty in themselves, and useless, if not filled by, and employed for, the Lord.

20. But—Although this separation of characters is necessary, yet there surely will be a mixed whole. A great house—The Church, as Alford and Huther say. But were the errorists (who are clearly represented by the vessels to dishonour) part of the Church? More strictly the house is the great body of thinkers with whom Timothy had to do; and, perhaps still more comprehensively, the great world of free agents, as the same two classes of vessels in Romans 9:21, 22, signify.

V. 21. If a man purge himself from these-Vessels of dishonour, so as to have no fellowship with them.

Verse 21. If a man therefore purge himself from these] He that takes heed to his ways and to his doctrines, and walks with God, will separate himself, not only from all false doctrine, but from all wicked men, and thus be sanctified and proper to be employed by the Master in every good word and work. The apostle has not made the application of these different similes, and it is very difficult to tell what he means.

Verses 20, 21. But in a great house — Such as the Christian Church soon became, taking in multitudes of Gentiles in all parts of Asia, Macedonia, Greece, and Italy, and such as it has long been, and now is; there are not only vessels of gold and silver — Designed for the most honourable uses; but of wood and of earth — Intended for uses less houourable. The apostle alludes to the houses of nobles, princes, and other great persons, in which are usually found vessels of different materials, and for various uses. Thus, in the visible church, there always have been, are, and will be, persons of different gifts or abilities, and intended for different offices, as is also represented where the apostle compares the members of the church of Christ to the different members of the human body, as Romans 12:4, 5; 1 Corinthians 12:12-27, and elsewhere. And some to honour, and some to dishonour — That is, 1st, Some designed and qualified for more honourable offices than others; and, 2d, Some whose holy tempers and practices are an honour to the religion they profess; and others who, if by departing from outward iniquity they obtain a name and place among the people of God, and are reckoned members of the visible church, yet, by their hypocrisy, formality, lukewarmness, and negligence, are so far from adorning the doctrine of God their Saviour, or from being an honour to the cause of Christ, that they are a disgrace to it. But if a man purge himself from these — 1st, By making application by faith to Christ’s cleansing blood, 1 John 1:7; 2d, By praying for and receiving God’s purifying Spirit, Ezekiel 36:25-27; 1 Peter 1:2; 3d, By receiving and obeying the purifying word, John 15:3; 1 Peter 1:23; 4th, By exercising purifying faith, Acts. 15:9; and, 5th, By self-denial and mortification Romans 8:13; he shall be a vessel unto honour — He shall be a credit to the religion of Jesus; sanctified — That is, separated from sin and sinners, and dedicated to God in heart and life; meet for the master’s use — For the service of Christ; prepared unto — And employed in; every good work — Which he is called to perform. Add to this, not only may those who are vessels unto dishonour in the bad sense, and a reproach to the Christian cause, become an honour to it by their vital piety and active virtue; but those whose gifts are inferior, and who are like vessels of wood and earth, only fit for lower offices in the church, may, by properly exercising their gifts and graces, so improve them as to become qualified for higher and more useful offices; and be, as it were, vessels of silver and gold. For to him that hath, that makes a right use of, and improves what he hath, shall more be given, Matthew 13:12. Still, however, they will be but vessels; empty in themselves, and useless, if not filled by, and employed for, the Lord.

21. Purge himself (in obedience to the second motto in verse 19) from these modern Korahites, the vessels of dishonour. The simile is carried out with much completeness. The cleaned dish is ready for all cleanly use by the owner.

V. 22. Flee youthful desires-Those peculiarly incident to youth. Follow peace with them-Unity with all true believers. Out of a pure heart-Youthful desires, destroy this purity: righteousness, faith, love, peace, accompany it.

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

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

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

Ver. 22. Flee also youthful lusts. Young men, said Polycarp, “keep your flesh as the temple of God.” These two words proceed from two of the holiest men that we can conceive, and men just going to receive the crown of martyrdom. Assuredly there is no need for any man to live in sin; such a doctrine would be a libel on the moral government of God. He has said, my grace is sufficient to enable you to possess your vessel in sanctification and honour. Therefore cut off the right hand, and pluck out the right eye, that you may present your bodies to the Lord a living sacrifice, holy and acceptable.

22. Also—More truly, but, the incorrect rendering of which obscures the connexion. But in order to purge thyself, as just directed, flee… youthful lusts. The connexion is not, as Alford thinks, back to verse 16, nor is the intervening part, 17-21, “a digression;” but the line of direct thought is carried on from verse 21. Lusts—In the Greek not mainly a sexual term. It is used in a good sense as desire in Philippians 1:23; so worldly lusts, Titus 2:12. Timothy was now near forty, and it was doubtless time to renounce the impulses and ambitions of a young man. But (in contrast flee) follow righteousness, or rectitude of conduct. Them… heart—In distinction from the errorists, with whom peace may be impracticable.

Verse 23. Foolish and unlearned questions] See Clarke’s notes on “1 Timothy 1:4”; “1 Timothy 4:7”, and “Titus 3:9”.

Verses 23-25. But foolish and unlearned questions — Or unimportant subjects of inquiry and debate; avoid, knowing that they gender strifes — Or contentions in the church; and certainly it is a most important part of the duty of a Christian minister to guard against all occasions of offence and mischief. For the servant of the Lord must not strive — Or contend eagerly and passionately, as do the vain wranglers spoken of in the preceding verse; but be gentle — Or mild, forbearing, and long-suffering; unto all men; apt to teach — Chiefly by patience and unwearied assiduity. In meekness — Of which he has always need; instructing those who oppose themselves — Or who set themselves in opposition to the doctrines of the gospel; if peradventure — Or by any means; God may give them repentance to the acknowledgment — The belief and profession; of the truth — In these verses, “the apostle seems to have had Christ’s example as a teacher in his eye, proposing it as a model to all who are employed in teaching. The virtues here mentioned, our Lord generally exercised in teaching. Yet, on some occasions, he departed from his usual mildness, and with great severity reproved notorious sinners; such as the scribes and Pharisees. In the same manner, the prophets and apostles used strong speech in checking obstinate offenders; while those who showed any candour and honesty in their opposition to the truth, they instructed with the greatest meekness.” — Macknight. That they may recover themselves — Or rather, may awake, and deliver themselves; out of the snare of the devil — In which they have lain sleeping, and, as it were, intoxicated. “In order to understand this beautiful image,” says Doddridge,” it is proper to observe, that the word ananhywsin properly signifies to awake from a deep sleep, or from a fit of intoxication, and refers to an artifice of fowlers to scatter seeds impregnated with some drugs intended to lay birds asleep, that they may draw the net over them with the greater security.” Who are taken captive by him — Greek, ezwgrhmenoi, caught alive. The word denotes the action of a fisher, or hunter, who takes his prey alive in order to kill it; which is properly applied to Satan’s insnaring men in order to destroy them. And the snares in which he takes them are those prejudices, errors, lusts, and vices, in which he entangles, and by which he detains them his captives, in the most shameful bondage, danger, and misery, while they have been dreaming, perhaps, of liberty and happiness.

Ver. 23. But foolish and unlearned questions avoid. The reference is to judaizing teachers, whom some christians were fond of imitating. The word “unlearned” is not a happy reading. Apaideutouv, questions incongruous to the study of youth, to which the apostle refers in other places. 1 Timothy 1:5. 6:4. Titus 3:9. Ministers must feed the flock, and lead them to green pastures. A preacher who follows common sense will follow nature, preach with simplicity, and try to copy all that ought to pass between heaven and the soul. This is the way to be useful, and to reclaim those that are gone astray.

23. But—In order to attain peace, even with these, avoid foolish questions, inquiries, and discussions about subtle unrealities. Strifes— Literally, fights; that is, quarrels; contests where truth is not the object, but in which the selfish or malign emotions are engaged.

V. 24. A servant of the Lord must not-Eagerly or passionately. Strive-As do the vain wranglers spoken of, 2 Timothy 2:23. But be apt to teach-Chiefly by patience and unwearied assiduity.

Verse 24. The servant of the Lord must not strive] See on 1 Timothy 3:2, 3.

Verses 23-25. But foolish and unlearned questions — Or unimportant subjects of inquiry and debate; avoid, knowing that they gender strifes — Or contentions in the church; and certainly it is a most important part of the duty of a Christian minister to guard against all occasions of offence and mischief. For the servant of the Lord must not strive — Or contend eagerly and passionately, as do the vain wranglers spoken of in the preceding verse; but be gentle — Or mild, forbearing, and long-suffering; unto all men; apt to teach — Chiefly by patience and unwearied assiduity. In meekness — Of which he has always need; instructing those who oppose themselves — Or who set themselves in opposition to the doctrines of the gospel; if peradventure — Or by any means; God may give them repentance to the acknowledgment — The belief and profession; of the truth — In these verses, “the apostle seems to have had Christ’s example as a teacher in his eye, proposing it as a model to all who are employed in teaching. The virtues here mentioned, our Lord generally exercised in teaching. Yet, on some occasions, he departed from his usual mildness, and with great severity reproved notorious sinners; such as the scribes and Pharisees. In the same manner, the prophets and apostles used strong speech in checking obstinate offenders; while those who showed any candour and honesty in their opposition to the truth, they instructed with the greatest meekness.” — Macknight. That they may recover themselves — Or rather, may awake, and deliver themselves; out of the snare of the devil — In which they have lain sleeping, and, as it were, intoxicated. “In order to understand this beautiful image,” says Doddridge,” it is proper to observe, that the word ananhywsin properly signifies to awake from a deep sleep, or from a fit of intoxication, and refers to an artifice of fowlers to scatter seeds impregnated with some drugs intended to lay birds asleep, that they may draw the net over them with the greater security.” Who are taken captive by him — Greek, ezwgrhmenoi, caught alive. The word denotes the action of a fisher, or hunter, who takes his prey alive in order to kill it; which is properly applied to Satan’s insnaring men in order to destroy them. And the snares in which he takes them are those prejudices, errors, lusts, and vices, in which he entangles, and by which he detains them his captives, in the most shameful bondage, danger, and misery, while they have been dreaming, perhaps, of liberty and happiness.

24. Servant of the Lord—Who serves or represents the Lord’s side in the great discussion. Strive—Our translators have consistently given the verb strive to correspond to strifes in the previous verse, but it fails to correspond in meaning because our English word strive, unlike its noun, is almost uniformly used in a good, or at least innocent, meaning. The word quarrel would, perhaps, serve in both places both as noun and verb. The Greek is, literally, fight, used in both cases with a malign sense.

V. 25. In meekness-He has often need of zeal, always of meekness. If haply God-For it is wholly his work.

May give them repentance-The acknowledging of the truth would then quickly follow.

Verse 25. Those that oppose] antidiatiqemenouv. This seems to refer to those who opposed the apostle’s authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter.

If God peradventure] He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God’s mercy.

Verses 23-25. But foolish and unlearned questions — Or unimportant subjects of inquiry and debate; avoid, knowing that they gender strifes — Or contentions in the church; and certainly it is a most important part of the duty of a Christian minister to guard against all occasions of offence and mischief. For the servant of the Lord must not strive — Or contend eagerly and passionately, as do the vain wranglers spoken of in the preceding verse; but be gentle — Or mild, forbearing, and long-suffering; unto all men; apt to teach — Chiefly by patience and unwearied assiduity. In meekness — Of which he has always need; instructing those who oppose themselves — Or who set themselves in opposition to the doctrines of the gospel; if peradventure — Or by any means; God may give them repentance to the acknowledgment — The belief and profession; of the truth — In these verses, “the apostle seems to have had Christ’s example as a teacher in his eye, proposing it as a model to all who are employed in teaching. The virtues here mentioned, our Lord generally exercised in teaching. Yet, on some occasions, he departed from his usual mildness, and with great severity reproved notorious sinners; such as the scribes and Pharisees. In the same manner, the prophets and apostles used strong speech in checking obstinate offenders; while those who showed any candour and honesty in their opposition to the truth, they instructed with the greatest meekness.” — Macknight. That they may recover themselves — Or rather, may awake, and deliver themselves; out of the snare of the devil — In which they have lain sleeping, and, as it were, intoxicated. “In order to understand this beautiful image,” says Doddridge,” it is proper to observe, that the word ananhywsin properly signifies to awake from a deep sleep, or from a fit of intoxication, and refers to an artifice of fowlers to scatter seeds impregnated with some drugs intended to lay birds asleep, that they may draw the net over them with the greater security.” Who are taken captive by him — Greek, ezwgrhmenoi, caught alive. The word denotes the action of a fisher, or hunter, who takes his prey alive in order to kill it; which is properly applied to Satan’s insnaring men in order to destroy them. And the snares in which he takes them are those prejudices, errors, lusts, and vices, in which he entangles, and by which he detains them his captives, in the most shameful bondage, danger, and misery, while they have been dreaming, perhaps, of liberty and happiness.

25. Meekness—Disarming hostile feeling in order to give fair play for conviction. Give them repentance—In consequence of their readiness of conviction produced by your mildness of dealing. Repentance—That is, the power, not the act, of repentance; namely, from their guilty error, which becomes a conversion to the acknowledging of the truth.

V. 26. Who-At present are not only captives, but asleep; utterly insensible of their captivity.

Verse 26. And that they may recover themselves] The construction of this verse is extremely difficult, though the sense given by our translation is plain enough. I shall set down the original, and the principal English translations:—

Kai ananhywsin ek thv tou diabolou pagidov,

ezwgrhmenoi upJ autou eiv ekeinou qelhma.

And thei rise agein fRomans snaaris of the debyl, of whome thei ben holde captyffis at his wille.-WICLIF. First translation into English, 1378. And to turne agayne from the snare of devell, which are holden in prison of him at his will.-COVERDALE. First printed English Bible, 1535 That they may come to themselves agayne out of the snare of the devyll, which are now taken of him at hys will.-EDWARD VIth’s Bible, by Becke, 1549.

And they may recover their senses to perform his will, after being rescued alive by the servant of the Lord out of the snare of the devil.-WAKEFIELD; who refers autou, him, to the servant of the Lord, 2 Timothy 2:24. And being caught alive by him out of the snare of the devil, they may awake to do his will.-MACKNIGHT; who remarks that autou, the relative, means the servant of the Lord; and ekeinou, the demonstrative, refers to God, mentioned 2 Timothy 2:15.

I leave these different translations with the reader.

I HAVE referred, in the preceding notes, to inscriptions which appear on the buildings and coins of the Asiatics; such inscriptions are, in general, very curious, and carry with them a considerable show of piety to God, in the acknowledgment of his providence and mercy. I shall quote one merely as a curiosity, without supposing it to be immediately applicable to the illustration of the text.

There is extant a gold circular coin of the Great Mogul Shah Jehan, struck at Delhi, A. H. 1062, A. D. 1651, five inches and a half in diameter; on each side of this coin is a square, the angles of which touch the periphery; within this square, and in the segments, there are the following inscriptions:—

1. Within the square, on one side,

The bright star of religion, Mohammed (a second Sahib Kiran) Shah Jehan, the victorious emperor.

2. In the segment on the upper side of the square,

The impression upon this coin of 200 mohurs, was struck through the favour of God.

3. On the lateral segment to the left,

By the second Sahib Kiran, Shah Jehan, the defender of the faith.

4. On the bottom segment,

May the golden countenance from the sculpture of this coin enlighten the world.

5. On the lateral segment to the right,

As long as the splendid face of the moon is illuminated by the rays of the sun!

1. On the reverse, within the square,

There is no god but God; and Mohammed is the prophet of God. Struck in the capital of Shah Jehanabad, A.H. 1062.

2. On the top of the square,

Religion was illuminated by the truth of Abu Beker.

3. On the left hand compartment,

The faith was strengthened by the justice of Omar.

4. On the bottom compartment,

Piety was refreshed by the modesty and mildness of Othman.

5. On the right hand compartment,

The world was enlightened by the learning of Aly.

On these inscriptions it may be just necessary to observe that Abu Beker, Omar, Othman, and Aly, were the four khalifs who succeeded Mohammed. Abu Beker was the father of Ayesha, one of Mohammed’s wives. Othman was son-in-law of Mohammed, having married his two daughters, Rakiah, and Omal-Calthoom. And Aly, son of Abi Taleb, Mohammed’s uncle, was also one of the sons-in-law of Mohammed, having married Fatima, the daughter of his favourite wife, Ayesha. The Ottoman empire was not so called from Othman, the third khalif, but from Ottoman, the successful chief, who conquered a small part of the Grecian empire in Asia, and thus laid the foundation for the Turkish.

Grotius and others have supposed that the apostle alludes to the custom of putting an inscription on the foundation stone of a city or other building, giving an account of the time in which it was founded, built, &c. Sometimes engraved stones were placed over the principal gates of cities and fortresses, particularly in the east, specifying the date of erection, repairs, &c., and containing some religious sentiment or verse from the Koran. But I do not think it likely that the apostle refers to any thing of this kind. There appears to be an allusion here to the rebellion of Korah and his company against the authority of Moses, Numbers 16:5, where, it is said: The Lord will show who are his: here the words of the Septuagint are nearly the same that the apostle uses in this verse, egnw o qeov touv ontav autou. God knoweth or approveth of them that are his. And the words in Numbers 16:26, Depart from the tents of these wicked men, are similar to those of the apostle, Let every one that nameth the name of the Lord depart from iniquity. We may therefore take it for granted that those false teachers, the chief of whom were Hymeneus and Philetus, had risen up against the authority of St. Paul; and he, in effect, informs Timothy here that God will deal with them as he did with Korah, Dathan, and Abiram, and their company. And as the true Israelites were to separate themselves from the tents of those wicked men, so he and the believers at Ephesus were to hold no sort of communion with those workers of iniquity. This subject he farther illustrates by a contract between two parties, each of which sets his seal to the instrument, the seal bearing the motto peculiar to the party. This I conceive to be the meaning; but the common mode of interpretation will, it is probable, be most commonly followed.

II TIMOTHY

26. That—Supplied by the translators, is superfluous. May recover themselves—Literally, may awake in soberness; a metaphor taken from persons who have been asleep in drunkenness. By a slight but not ungraceful mixture of metaphor the drunkenness is a snare of the devil. They awake sober from the devil’s snare. Taken captive—Carrying out the image of a snare. By him—The devil. At—Captured by him into (into obedience to) his own will.

From the fact that him and his in this last clause are different pronouns, (autou and ekeinou) Ellicott, Alford, and others refer the last his to God; captured by the devil into God’s will! The only reason for this preposterous perversion is, that such a use of different pronouns, though confessedly referable to the same person, requires that the last pronoun should be emphatic. Yet that requirement is amply satisfied (as Huther truly notes) by the rendering: Captured by the devil at his own will.