2 Timothy 2:14

2Ti_2:14

Put them in remembrance.

Repetition

I. Repetition of the same things is warrantable.

1. For at the first delivery of a thing we may not fully apprehend it; the eye of our mind is but opened by degrees.

2. Our faith by often repetition may be confirmed.

3. It is a help to cause the truth in the soil of our memories to take the deeper impression.

4. We are slow to practise what we conceive, believe, and remember: therefore the reduplication of Divine things is profitable.

II. The doctrine of christ is above all things to be desired. (J. Barlow, D. D.)

Repetition

A preacher must often repeat an exhortation, because we dwell in a land of forgetfulness. (Cramer.)

A good memory

Abraham Lincoln had a marvellous memory; nothing seemed to escape his recollection. A soldier once struck a happy description of him when he said, Hes got a mighty fine memory; but an awful poor forgetery. How many Christians have good forgeteries. Charging them before the Lord.

Preaching in the sight of God

The whole section is applicable to ministers throughout the Church in all ages; and the words under consideration seem to be well worthy of attention at the present time, when so many unworthy topics and so much unworthy language may be heard from the pulpit. One is inclined to think that if ministers always remembered that they were speaking in the sight of God they would sometimes find other things to say, and other ways of saying them. We talk glibly enough of another mans words and opinions when he is not present. We may be entirely free from the smallest wish to misrepresent or exaggerate; but at the same time we speak with great freedom and almost without restraint. What a change comes over us if, in the midst of our glib recital of his views and sayings, the man himself enters the room! At once we begin to measure our words and to speak with more caution. Our tone becomes less positive, and we have less confidence that we are justified in making sweeping statements on the subject. Ought not something of this circumspection and diffidence to be felt by those who take the responsibility of telling others about the mind of God? And if they remembered constantly that they speak in the sight of the Lord, this attitude of solemn circumspection would become habitual. (A. Plummer, D. D.)

Strive not about words to no profit.--

The spirit of controversy

The spirit of controversy is a bad thing in itself; but the evil is intensified when the subject of controversy is a question of words. Controversy is necessary, but it is a necessary evil; and that man has need of searchings of heart who finds that he enjoys ii, and sometimes even provokes it, when it might easily have been avoided; but a fondness for strife about words is one of the lowest forms which the malady can take. Principles are things worth striving about when opposition to what we know to be right and true is unavoidable. But disputatiousness about words is something like proof that love of self has taken the place of love of truth. The word-splitter wrangles, not for the sake of arriving at the truth, but for the sake of a dialectical victory (see 1Ti_6:4). And here the apostle says that such disputes are worse than worthless, they tend to no profit; on the contrary, they tend to the subverting of those who listen to them. This subversion or overthrow is the exact opposite of what ought to be the result of Christian discipline, viz., edification or building up. The audience, instead of being built up in faith and principle, find themselves bewildered and lowered. They have a less firm grasp of truth and a less loyal affection for it. It is as if some beautiful object, which they were learning to understand and admire, had been scored all over with marks by those who had been disputing as to the meaning and relation of the details. (A. Plummer, D. D.)

Controversy

It has been a favourite device of the heretics and sceptics of all ages to endeavour to provoke a discussion on points about which they hope to place an opponent in a difficulty. Their object is not to settle, but to unsettle; not to clear up doubts, but to create them; and hence we find Bishop Butler in his Durham charge recommending his clergy to avoid religious discussions in general conversation; because the clever propounder of difficulties will find ready hearers, while the patient answerer of them will not do so. To dispute is to place truth at an unnecessary disadvantage. (A. Plummer, D. D.)

Strife of words

Christians are not to strive about words.

1. It wasteth time, consumeth good hours, which are to be redeemed.

2. Prevents better matter.

3. Kindles strife and contention.

4. And for idle words we are to give an account.

Now, for the avoiding of these fruitless disputes, observe these following directions:--

1. Get a sound mind, a good judgment, to discern betwixt things that differ.

2. Root self-love and pride out of thy heart.

3. In matters of less moment reserve thy judgment; publish it not, lest thou trouble others.

4. Take heed of overmuch curiosity: pry not into Gods ark; neither presume above that which is written.

5. Consider wherein thou and the party with whom thou hast to deal do agree, and let that consent make a stronger union than the dissent can a separation.

6. Abandon such companions as are always complaining of Church government. (J. Barlow, D. D.)

The hydrostatic paradox of controversy

If a fellow attacked my opinions in print, would I reply? Not

I. Do you think I dont understand what my friend the Professor long ago called the hydrostatic paradox of controversy? Dont know what that means? Well, I will tell you. You know that if you had a bent tube, one arm of which was of the size of a pipe-stem, and the other big enough to hold the ocean, water would stand at the same height in one as in the other. Controversy equalises fools and wise men in the same way--and the fools know it. (Q. W. Holmes.)

Controversy

Controversy has kept alive a certain quantity of bitterness, and that, I suspect, is all that it would accomplish if it continued till the day of judgment. I sometimes, in impatient moments, wish the laity in Europe would treat their controversial divines as two gentlemen once treated their seconds, when they found themselves forced into a duel without knowing what they were quarrelling about. As the principals were being led up to their places one of them whispered to the other, If you will shoot your second, I will shoot mine. (A. J. Froude.)

Controversy a sign of moral poverty

In the course of more than twenty-seven years, I never knew one exemplary Christian a disputer, whether amongst Dissenters or in our own Church; and it is a rule with me to conclude any person who can be taken up with a desire to make men converts to any notion, and not to Christ, or to be zealous for anything more than the life of faith and holiness from knowledge of Christ crucified, is a sounding empty professor, or, at best, in a very poor low state. (H. Venn.)

Cavilling and disputation

When Endamides heard old Xenocrates disputing so long about wisdom, he inquired very gravely, but archly, If the old man be yet disputing and inquiring concerning wisdom, what time will he have left to use it? Controversy may be sometimes needful; but the love of disputation is a serious evil. Luther, who contended earnestly for the truth, used to pray, From a vainglorious doctor, a contentious pastor, and nice questions, the Lord deliver His Church. Philip Melancthon, being at the conferences at Spires, in 1529, made a little journey to Bretton to see his mother. This good woman asked him what she must believe amidst so many disputes, and repeated to him her prayers, which contained nothing superstitious. Go on, mother, said he, to believe and pray as you have done, and never trouble yourself about religious controversies. (Sunday School Teacher.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2. Timothy’s duty of warning the people against the noisy errors of apostates from the sure foundation, 2Ti_2:14-19.

14. These things—The entire statement of my gospel, 2Ti_2:8-13; namely, Christ’s incarnation and resurrection, with our parallelism thereto.

Them—The errorists; especially in regard to the resurrection, 2Ti_2:18; who are hitherto unnamed but not far out of mind

Before the Lord—1Ti_6:13.

Strive not about words—Not practice logomachy, or word-fight. 1Ti_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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Ti_2:14. Charging them.—Adjure them on their oath of fealty.

2Ti_2:15. Study to shew thyself.—R.V. “Give diligence to present thyself.” The word expresses eager striving, and has a suggestion of making haste (cf. 2Ti_4:9; 2Ti_4:21). A workman that needeth not to be ashamed.—One who has nothing to be ashamed of either in his methods of work or in the examination of his work. For the idea see 1Co_3:13. Rightly dividing the word of truth.—R.V. “handling aright,” lit. “cutting straight.” The idea of cutting was gradually lost as the word came to signify to manage rightly, to go about a thing in the best way. Same word in LXX. of Pro_3:6, “direct.”

2Ti_2:16. Profane.—1Ti_1:9; 1Ti_4:7; 1Ti_6:20. That which is common to all—in a religious sense, of things not withdrawn by consecration from general use. The natural antagonism between profane and holy grew into a moral antagonism. They will increase.—They will beat forward. See the note on “profiting” in 1Ti_4:15. Compare also 1Jn_2:9.

2Ti_2:17. Will eat as doth a canker.—R.V. “gangrene.” An eating ulcer like a cancer, called in Galen “the cold burn.” Hippocrates says it is “the state of a tumour between inflammation and entire mortification.” Luke the physician was with St. Paul (2Ti_4:11).

2Ti_2:18. Saying that the resurrection is past already.—As though they said, “The only resurrection you are ever likely to know has taken place already; for the flesh, once corrupted, never rises again.”

MAIN HOMILETICS OF THE PARAGRAPH.—2Ti_2:14-18

Solemn Exhortations on Vital Themes.

I. To avoid unnecessary controversy.—

1. Controversy assumes a very different spirit when conducted as in the presence of God. “Charging them before the Lord” (2Ti_2:14). The efforts of the controversialist are usually directed more to gaining a victory over his opponent than to secure the triumph of the truth: the contest is apt to degenerate into personalities, and the truth is clouded with the mists of human passions. The true champion of the truth must be willing to efface himself, and to remember the cause is not his but God’s. He must conduct his case as in the presence of God, and be assured that God will triumphantly defend His own cause. Nothing is gained if the truth suffers in the least degree.

2. Verbal controversy is profitless. “That they strive not about words to no profit” (2Ti_2:14). “We have two ears and one tongue,” said Zeno, “that we may hear much and talk little.” A remarkable modern writer asserts that empty talk is on the increase in the world. The superabundance is alarming; a new deluge is threatened; the spirit is lost in hollow words. Invention in all spheres is on the increase, the invention of pretences remarkably so. One feels inclined to call out with Hamlet despairingly, “Words, words, words!” Words are the dominant power nowadays in so-called intellectual pursuits: it is not the informing spirit, but the phrase, which is puffed and offered for sale.

3. Verbal controversy tends to unsettle. “To the subverting of the hearers” (2Ti_2:14). Much talking does not build up, but pulls down. Idle controversies have wrought widespread mischief. The metaphysical contest between the Jesuits and Jansenists on the sufficiency and efficacy of the grace of God in salvation thickened into a confusion of words, till the Jesuits introduced into this logomachy papal bulls, royal edicts, and a regiment of dragoons.

II. To aim at becoming a worker in the truth Divinely approved.—

1. This is attained only by diligent study. “Study”—be earnest, diligent—“to shew thyself approved unto God” (2Ti_2:15). It is presumption to expect the help of the Spirit without earnest study and prayer. Patient and sustained investigation will lead to rare discoveries of truth. In all our studies we should seek not our own intellectual gratification, but the Divine approval. The loftiest inquiries after truth terminate in God.

2. This gives courage in declaring and defending the truth. “A workman that needeth not to be ashamed, rightly dividing the word of truth” (2Ti_2:15). Dividing the word is a metaphor taken from a father or steward cutting and distributing bread among his children. We must have the confidence and courage to cut a straight line for the truth in which we can walk straightforward, turning neither to the right nor the left. When we confuse the truth, we become ourselves confused and exposed to shame.

III. To be superior to the profanity that wraps up error in the garb of truth.—

1. Profanity in speech engenders sin (2Ti_2:16). Sin in speech soon becomes sin in act. A profane coachman, pointing to one of the horses he was driving, said to a pious traveller, “That horse, sir, knows when I swear at him.” “Yes,” said the traveller, “and so does One above.” Shun profane and vain babblings; stand above, separate from, be superior to them.

2. Error is a deadly disease. “Their word will eat as doth a canker: of whom is Hymenæus and Philetus” (2Ti_2:17). The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer, or gangrene, feeding on their vitals (Fausset).

3. Error on one fundamental truth is disastrous to faith (2Ti_2:18). To teach that the Resurrection is past is to take away one important feature of our hope as to future bliss. We must not confuse the future resurrection of the body with the spiritual resurrection of the soul from the death of sin. The truths of the gospel are homogeneous: to reject one is to impair our faith in all.

Lessons.—

1. Truth is rarely helped by controversy.

2. Progress in truth is pleasing to God.

3. Error is the foe of practical godliness.

GERM NOTES ON THE VERSES

2Ti_2:15. The Important Function of the Gospel Ministry.

I. Rightly to divide the word of truth is clearly and accurately to distinguish truth from error.

II. To mark the proper distinctions between the law and the gospel.

III. To point out the proper connection and harmony which subsist among the doctrines of the gospel.

IV. To treat the various branches of Divine revelation according to their just importance and influence.

V. To unfold the truths of God seasonably and in a suitableness to the calls of Providence and the circumstances of mankind.—P. Hutchison.

2Ti_2:16-18. Useless Talk—

I. Tends to augment impiety (2Ti_2:16).

II. Corrupts and destroys the life of godliness (2Ti_2:17).

III. Is fruitful in spreading pernicious errors (2Ti_2:18).

IV. Unsettles the faith of young converts.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

V

Directions to Timothy how he may become further efficient in the preservation of the truth, and in his conflict with error

2Ti_2:14-26

14Of these things put them in remembrance, charging them before the Lord11 that they strive not about words12 to no13 profit, but to the subverting of the 15hearers. Study to show thyself approved unto God, a workman that needeth 16not to be ashamed, rightly dividing the word of truth. But shun [the] profane and vain babblings: for they will increase unto more ungodliness [for they will fall into a greater measure of ungodliness]. 17And their word will eat as doth a canker: of whom is Hymeneus and Philetus; 18Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of 18some. Nevertheless, the foundation of God14 standeth sure [the firm foundation of God standeth], having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ [the Lord]15 depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 21If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified,16 and meet for the master’s use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with [all?]17 them 23that call on the Lord out of a pure heart. But [the] foolish and unlearned questions 24avoid, knowing that they do gender strifes. And the [a] servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient [of evil], 25In meekness18 instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging [in reference to the knowledge] 26of the truth; And that they may recover themselves [awake to soberness] out of the snare of the devil, who are taken captive by him at his will.

EXEGETICAL AND CRITICAL

2Ti_2:14. Of these things put them in remembrance, ταῦτα ὑπομίμνησκε. With these words a new part of the Epistle begins, which runs through to the end of this chapter. If the Apostle, in the first half of the second chapter, exhort Timothy to patient suffering, now he rouses him to vigorous action, and communicates directions to him on the manner and way in which especially he shall act against false teachers. The beginning of the admonition refers back to 2Ti_2:11-13, since the recollection of the great judgment in the glorious appearing of the Lord is pre-eminently fitted to hold any one back from every insignificant strife of words. The question whether the immediately following words, διαμαρτυρόμενος ἐνώπιον τοῦ κυρίου, belong to the preceding, or to the following μὴ λογομαχεῖν, depends upon another, viz., whether the reading here of the Recepta be genuine, or whether, with A. C., Vulgat., Ital., Æth., and the Latin church-fathers, we must read λογομαμάχει; which last reading Lach mann also has adopted, and Matthies and Huther defended. In this event, the words διαμαρτ. ἐνώπ. τοῦ κυρ. must be referred to ὑπομίμνησκε. We believe, nevertheless, that the usual reading, μὴ λογομαχεῖν, as well on account of the number as of the weight of the witnesses, deserves the preference, and that this latter was what Timothy should testify to his hearers, ἐνώπιον τοῦ κυρίου. The admonition, not to strive about words, was more appropriate and necessary for the surroundings of Timothy, than for Timothy himself. The λογομαχίαι (1Ti_6:4) were much sought after and liked by the heresiarchs of those days, since, through their dexterity in disputation, they endeavored to win for themselves the reputation of deep thinkers and forcible rhetoricians; against which folly, and the obscuration connected with it, the Apostle has already, earlier, declared himself (1Co_1:17). The desire to engage in such controversies could easily enough transfer itself from the false teachers to the congregation, in which event it must feel itself impelled naturally to enter the lists in behalf of some party, and it is in so far forth not necessary to consider this exhortation as directed exclusively to a teacher. The reason why Paul opposes this perversion with so great emphasis, appears from what immediately follows: to no profit, but to the subverting of the hearers. This is also an oppositional addition of an entire proposition, in which the foregoing exhortation is enforced through a more definite statement of the nature and result of the said λογομαχεῖν. It does not breed the slightest advantage (χρήσιμος only here; comp. the ζητήσεις ἀνωφελεῖς κ. μάταιοι, Tit_3:9), but, on the contrary, direct harm, since it calls forth just the reverse of the desired οἰκοδομή. Καταστροφή = καθαίρεσις (2Co_13:10), subversion, perversion, corruption, since in this way only vanity and caprice are awakened, and schism is nourished, which indeed is not the conscious aim, but is, nevertheless, the inevitable result (ἐπὶ) of the deplorable λογομαχεῖν.

2Ti_2:15. Study to … which needeth not to be ashamed. After the Apostle has now pointed out to Timothy the evils he has to contend with in his sphere of action, he tells him what he must, in his own person, seek to accomplish.—Study, σπούδασον; be zealously affected thereto. “Verbum conveniens characteri totius epistolæ;” Bengel.—To show thyself approved unto God.Δόκιμος = spectatus, probatus; to be taken here absoluté, not to be connected with the following ἐργάτην. Παραστῆσαι τῷ Θεῷ (comp. Rom_6:13; Rom_6:16), not only = εὐάρεστον εἶναι τῷ Θεῷ, but so that he become manifest to God as δόκιμος. In what character he must address himself to the service of God, appears from the words which immediately follow: a workman, &c. Ἔργάτης, also Php_3:2; 2Co_11:13, is used of labor in the field of the kingdom of God. Ἄνεπαίσχυντος, he who is not ashamed of His cause (comp. Php_1:20; 1Jn_2:28); strictly, barefaced, impudent; hence, one who does not expect confusion. “Cui sua ipsius conscientia nullum pudorem incutiat.” Others explain: one who, without being ashamed of himself, comes forward freely for the cause of the Lord, as in 2Ti_1:8, which explanation is less supported by the context than the foregoing.—Rightly dividing the word of truth. A more precise designation of the laborer “approved unto God,” which has made much trouble for the interpreters of every age. The word of truth can be, naturally, nothing else than the gospel which Timothy preached. Ὀρθοτμεῖν, recte secare; strictly, to cut in the true direction. In respect, now, of the question in how for this conception can be applied to the λόγος τῆς ἀληθείας, we must certainly agree with De Wette, when he says that, without proof from usage, men have had in their minds the dissection of an animal offered in sacrifice, or of the cutting up of bread upon the part of the οἰκόνομος. His own view, however, that the metaphor is borrowed originally from ploughing, admits just as little of satisfactory proof as the other supposition, that the figure is taken from the work of the carpenter (Conybeare and Howson). It was likewise entirely arbitrary when certain church-fathers (Chrysostom, Œcumenius, Theophylact) were pleased to have thought of the cutting off of what was foreign, or of false teachers; and, least of all, is there any ground here (Calovius, Olshausen) for supposing that the correct distinction between the law and the gospel is enjoined. If we weigh all maturely, De Wette’s interpretation will, in the end, have the most in its behalf (comp. καινοτομεῖν, nova via incedere). As the farmer, when he cuts crooked furrows, injures his field, so also the minister of the word, who does not rightly deal with it. That also which Paul here desires of Timothy, is just the reverse of the καπηλεύειν τὸν λόγον τοῦ Θεοῦ (Gal_2:14; 2Co_2:17); and the old church-fathers were in so far forth right when they used, now and then, ὀρθοτομία in the sense of ὀρθοδοξία. In any event, there is here an opposition to heterodidaskalia, no prescript for the practical conduct of Timothy, which must be wholly adjusted to the word of God.

2Ti_2:16. But shun … unto more ungodliness. Of profane, empty chattering (see Observ. on 1Ti_6:20).—Shun, περιΐστασο, avoid; strictly, go out of the way of (comp. Tit_3:9). Why we must go out of the way of this, the immediately following phrase shows: for they will increase unto more [fall into a greater measure of] ungodliness.Ἄσεβείας is to be understood here as genitive, dependent upon ἐπὶ πλεῖον; and the entire expression is to be considered not merely a warning, but also a prophecy, as 2Ti_3:13. The Apostle speaks of error itself, not of loose babbling (Luther), and especially shows how apparently pure theoretic error has nevertheless a pernicious practical tendency.

2Ti_2:17. And their word will eat as doth a canker. “The blessed Luther has translated γάγγραινα by cancer (Krebs), but it signifies a still more miserable evil; because he who is afflicted with cancer can still nevertheless preserve his life from ten to twenty years; but he who is smitten with gangrene dies in a few hours, if the limb wherein the disease is be forthwith not cut off; for it deprives one limb after another of life and sensation, through the entire body. The Greeks call this disease, usually, σφάκελον, and amongst us it is named gangrene” (kalte Brand); Starke. The tertium comparationis is the extensive and intensive spread of the disease in the body of the entire congregation. Jerome, in the Commentary upon the Epistle to the Galatians: “Doctrina perversa ab uno incipiens, vix duos aut tres primum in exordio auditores invenit, sed paulatim cancer serpit in corpore.”—Hymeneus and Philetus. [“That these two were Gnostic teachers, none of the ancients do insinuate; nor did the Gnostics teach that the ‘resurrection was past already,’ but that the flesh was not fit to rise,” &c.; Whitby. We should be cautious in making assertions about Gnosticism in the apostolic age. The Gnostic temper was in being then, but how much of it had come to the surface under a distinctly Christian form is still an obscure matter. Cf. Gibbon, vol. i., chap. 15; Baur, Christliche Gnosis, p. 36 sqq.—E. H.] Hymeneus, mentioned also in 1Ti_1:20, remained in his error; the other (an ordinary nomen proprium, see Wetstein on the place) is not known farther.

2Ti_2:18. Who concerning the truth have erred, οἴτινες περὶ τὴν ἀλήθειαν ἠστόχησαν; literally, who, in respect of the truth, have missed the way (De Wette); comp. 1Ti_6:21 (ἀστοχεῖν; strictly, to lose or miss the good). Wherein the core of their error consisted, the Apostle states in the words: saying that the resurrection is past already.The resurrection can only be the resurrection of the dead bodies, which Paul, upon the ground of our Lord’s own words (Joh_5:28-29), teaches us to expect at the end of the present dispensation, simultaneously with the personal parousia of the Lord (see 1Co_15:53-54; 1Th_4:13-18). It is also in the meanwhile evident, from 1Co_15:12, that already, very early, in the congregation, there were persons to whom this apostolic doctrine was offensive, and who either denied it, or, through a false spiritualism, avoided it. The view (Baur) is consequently wholly superfluous,19 that there is here a pointed reference to Marcion, which, in that case, still further, would be a proof against the genuineness of the Epistle. In so far as we can learn the very earliest Gnosticism from the genuine Epistles of Paul, the view contains nothing improbable that already in the Apostle’s time, at Ephesus and other places, false teachers appeared, who understood, what the gospel teaches of a resurrection in the specific sense, of a spiritual resurrection to some higher gnosis, or also to a new life in fellowship with Christ, and misapplied perhaps even expressions of the Apostle, as Rom_6:3; Eph_2:6, and other passages, for the purpose. They found, indeed, amongst the Essenes and Therapeutæ, and still more amongst the Sadducees, manifold points of contact, and they stood, through their morbid idealism, in principial opposition to the healthy and vigorous realism of the apostolic preaching [Predigt = κήρυγμα, the thing preached.—E. H.], while they also overthrow the faith of some. The hope of the future resurrection was indeed an essential factor of the Christian faith, and Paul always laid the greatest stress Upon it (comp., e.g., Act_24:15). The denial of the future resurrection must also lead to a perversion of the fact of the resurrection of Christ, which had already taken place, and shake to its foundations the whole fabric of the Christian faith (ἀνατρέπειν, Vulg., labefactare), especially amongst the ἀμαθεῖς and ἀστήρικτοι, of whom there is mention in 2Pe_3:16.20

2Ti_2:19. Nevertheless, the foundation of God, &c. “Paulus ingressus in hanc tristem commemorationem de dissipationibus Ecclesiæ, opponit consolationes duos, alteram publicam, alteram pertinentem ad singulos;” Melanchthon. It is as if the Apostle were feeling the need of encouraging himself, together with Timothy, with a nevertheless, like that of Asaph (Psa_73:1). The firm foundation of God, however (ὁ μέντοι στερεὸς θεμέλιος τοῦ Θεοῦ), the hard foundation-stone, the firm foundation laid by God Himself. It is incorrect to maintain that θεμέλιος here = οἰκία; rather, the foundation of the building must be understood, although with the firmness of the foundation, the firmness like wise of the building itself is secured. Apparently the Apostle here refers to the latter, and one can in so far forth say that the θεμέλιος τοῦ Θεοῦ denotes nothing else than the congregation founded by God Himself. “But Paul designates this as θεμέλιος, not because this expression means in itself a building, but in so far as the congregation, as it has been established originally by God, forms only the substructure of the edifice, which is to be gradually completed;” Huther. So all becomes intelligible enough; and it is just as useless as it is arbitrary to think here, by θεμέλιος, of believers in general (Chrysostom), or of the entire evangelical truth (Theodoret), or of the doctrine of the resurrection (Michaelis, Ernesti), or of the decree of election (Calvin), or of the Divine promises (Ambrose), or, in a word, of anything for which the connection, as well as the literal meaning of the words, gives a support equally feeble.—Standeth sure. Ἔστηκεν, notwithstanding, and in spite of all human efforts to shake or to destroy the building of God.—Having this seal, Ἔχων τὴν σφραγῖδα ταύτην. From the remote ages, it was the custom to place inscriptions upon door-posts, as well also as upon corner-stones (comp. Deu_6:9; Deu_11:20; Rev_21:14). In other passages, also, the Apostle uses the word σφραγίς in a metaphorical sense; e.g., Rom_4:11; 1Co_9:2; Eph_1:10. Here, by the same word, a superscription is signified which stands legible on the λιθ. θεμέλ., whereby the peculiarity of the house of God built thereupon is expressed, and also security for its imperishable continuance is given. The superscription is twofold (symbolum)—perhaps with reference to the two sides of the seal, each of which is furnished with a special motto. The first, The Lord Knoweth them that are his, by the judgment of most interpreters, an allusion to Num_16:5, LXX: Ἔγνω κύριος τοὺς ὔντας αὑτοῦ. More probably, however, it is a reminiscence of the word of the good Shepherd (Joh_10:14).—And, Let every one that nameth the name of Christ [the Lord] depart from iniquity. The second side; according to some, an allusion to Num_16:26, or to Isa_52:11. A thought so simple and clear requires no searching, however, after an Old Testament sympathetic chord. To name the name of the Lord is not precisely the same as to call upon this name for salvation (Seligkeit = blessedness) (Act_2:21), but it means, to confess this name as that of Christ, the Lord (comp. 1Co_12:3). The invocation of this name is completely inseparable from a renunciation of unrighteousness, which, of itself, banishes the sinner from the kingdom of God (Mar_7:23). Ἀδικία includes also here the doctrine of the false teachers, in so far as this of itself leads to ἀσέβεια (see 2Ti_2:18). The obverse side of the inscription refers also to the highest consolation of the faithful (Bengel: “Novit amanter, nee nosse desinit, sed perpetuo servat suos”), the reverse side to their holy calling; while the union of the two pithy sentences shows that in this way the immovable firmness of the building of God, both upon the part of God and also of men, is secured perfectly Since the Lord knows indeed them that are His, so also, in point of fact, He distinguishes them from those who do not belong to Him, and will never permit Himself to make any mistake through the mere outside of these latter. If every one who names His holy name must depart from all unrighteousness, then sin can never succeed, even when it has already crept into the temple of the Lord, in destroying it wholly. A building which demands holiness, carries within itself no ground of dissolution and overthrow.

2Ti_2:20. But in a great house, &c. To the question whether, by the great house, we are to think here of the whole world, or in particular of the Christian Church, Calvin returns the proper answer: “Non convenit inter interpretes, an domus magna Ecclesiam solam, an totum mundum significet. Ac contextus quidem huc potius nos ducit, ut de Ecclesia intelligamus; neque enim de extraneis disputat Paulus, sed de ipsa Dei familia. Quod tamen pronuntiat, generaliter verum est, adeoque aliter ab eodem Apostolo ad totum mundum extenditur.”—[“It is not settled amongst interpreters whether ‘great house’ signifies the Church only, or the entire world. And the context indeed leads us rather to understand it of the Church. For Paul is not discoursing of outside matters, but of the family of God itself. Nevertheless, what he declares is true generally, and so elsewhere by the same Apostle is applied to the whole world”] (Rom_9:21). He expected, apparently, from Timothy, the not unnatural objection as to why evil, if only here in time, is permitted generally within the temple of God, and is not rather at once wholly cast forth from it. In the way of answer, Paul refers to the fact, that with the comparatively large extension of this building, it cannot well be otherwise than in other great houses; in other words, that in a community so numerous in membership, significant moral diversity amongst its individual members must necessarily exist. There is no reason for thinking here exclusively of the ministers of the congregation, since, rather, what is here said can be equally well applied to its members. By vessels of gold and of silver, we may understand the true, the faithful, the eminent teachers and members of the congregation; by vessels of wood and of earth, not the less distinguished, yet who, at the same time, are ever upright believers (it is not necessary to purify the house of such, 2Ti_2:21), but mere Christians in name, and false teachers; in other words, those who are represented, in the well-known parable of the Lord (Matthew 13), as the tares among the wheat, as the worthless fish in the net. The first-named vessels are to honor, the last to dishonor; not of the house nor of the proprietor, but only in respect of themselves, in so far as they subserve an honorable or an ignominious use. The Apostle says besides, moreover, in Rom_9:21, that they have been ἡτοιμασμένα thereto. In both these classes, as is manifest from the diverse materials here named, there are gradations, whereby before all it must not be overlooked that the first are made of imperishable, noble metal, the latter, on the other hand, of fragile wood or earthen ware, and are not designed for enduring, but only for temporary use, after which they are cast aside. How often the visible Church is compared by Paul to a building, is known (comp. upon 1Ti_3:15).

2Ti_2:21. If a man therefore purge himself, &c. “Hæc mundatio non est desertio congregationis, sed conversio ad Deum;” Melanchthon. The in ward separation from the evil is here denoted, with out which there can be no moral purification (comp. 1Co_5:1).—From these, can only refer to those persons in the congregation whom the Apostle, in the preceding verse, has described under the figurative expression, “vessels of wood and earth.” The breaking away of all fellowship with these was the first requisite, if one would reach the high ideal of Christian life set forth in the words that follow.—He shall be a vessel unto honor; consequently an ornament of the house of God, a living member of the congregation, like the good wheat in the field and the good fish in the net. The hint here given applies, first of all, to Timothy, but then also, in a wider sense, to all the members of the congregation.—Sanctified—as belonging to the Lord—(and) meet for the Master’s use [without the intervening and (καὶ); see the critical remark]. Εὔχρηστος, here, as in 2Ti_4:11 and Phil. 11, good to use, fitted directly for the service of the Master, for whose use, indeed, the others also—the vessels of wood and earth—serve, but are nevertheless prepared only indirectly and temporarily for the purpose.—Prepared unto every good work (comp. Eph_2:10). Prepared for every kind of useful service, and also not worthless and unfruitful on the day of the coming of Christ (2Pe_1:8; 2Pe_1:10).

2Ti_2:22. Flee also youthful lusts. Would Timothy be a vessel unto honor, then he must not only purify himself from the corruption without (i.e., outside of) him, but must do battle also inwardly with that which was impure within him. In this way this exhortation hangs together with the foregoing context, without any violence. The youthful lusts (Vulg., juvenilia desideria) do not consist, as some are pleased to fancy, in a search after novelty, or in a propensity to think out new doctrines, or to secure approbation for them (νεωτερίζειν, res novas moliri)—an explanation which is just as little called for, through the context, as through the needs of Timothy—but, as this appears also from the antithesis which immediately follows, we must think here of those lusts which usually make themselves felt especially in youth; not merely of πορνεία, but more, in a general way (Ambrose), of the voluptates mundanæ, by which, for the most part, we are seduced in the first half of our lifetime, to which, also, inordinate enjoyment of the senses and an idle honor belong.—But follow (comp. 1Ti_6:11) righteousness, faith, charity, peace (“inward fellowship and concord;” De Wette) with them that call on the Lord out of a pure heart. The words with them do not refer to the earlier δίωκε, but to the immediately preceding εἰρήνην. Timothy ought to keep this peace with all who call upon the name of the Lord—a qualification of believers, like that given in 1Co_1:2. The calling upon the name of the Lord is also mentioned in Act_2:21; Ib. Act_9:14; Rom_10:12, as the peculiarity of the confession of Christ.—Out of a pure heart; contrast with the heretical teachers, to whom this was wanting (comp. 1Ti_1:5). A genuine Christian catholicity, which is also enjoined upon Timothy, over against all separatistic exclusiveness (sonderwesen). The more decidedly he must take his stand against certain persons, for the sake of the Lord, so much the more shall he attach himself towards others, with whom he feels united in the great cause.

2Ti_2:23. But the foolish and unlearned questions avoid (comp. 1Ti_1:14; 1Ti_6:4). Here also the ζητήσεις are the peculiar mark of the heretical teachers. They are foolish, μωραί (comp. Tit_3:9), since they are in themselves groundless and weak, and are useless (comp. 2Ti_3:16, where the reverse is maintained of the Holy Scriptures); properly, uneducated, uninstructed; hence, inapt, insipidus, and, in consequence of this, unfit also to accomplish any good; yea, as appears from what follows, engendering not little evil.—Knowing that they do gender strifes. Forth from the egoistic impulse which lies at the bottom of such ζητήσεις, necessarily spring, sooner or later, μαχαί. Calvin: “Ne ergo nos placendi ambitio ad captandum ex tali ostentatione gratiam sollicitet, semper nobis occurrat hoc Pauli elogium, quæ in maximo pretio hebentur quæstiones, esse tam insulsas eo, quod sint infructuosæ. Deinde malum etiam, quod parere solent, exprimit, nec aliud dicit, quam quod experimur quotidie, eas scilicet jurgandi et digladiandi præbere materiem.”—[“Lest the ambition, therefore, of pleasing seduce us to the winning of grace by such ostentation, this saying of Paul often occurs to us, that questions which are held in the highest estimation are senseless because they are unfruitful. Thus he expresses also the evil which they are accustomed to bring to light, nor does he say anything else than what we daily experience, viz., that they furnish material for jangling and quarrelling.”]

2Ti_2:24. And the servant of the Lord must not strive. Everything which causes strife and contention is, precisely upon that account, in contradiction with the calling of a minister of Christ, who strives not nor cries—whose crying must not be heard in the streets (Mat_12:19-20). We scarcely need a reminder that the Apostle does not forbid all, but only useless and ignoble strife, all actual wrangling, upon the part of the minister of the gospel (Luther, short of the mark: Shall not be quarrelsome).—But be gentle unto all (men);ἤπιος, mild, gentle, benevolent, and affectionate, emphatically, towards all; not alone towards his associates in the faith, but towards those with whom he comes in contact.—Apt to teach, διδακτικός. Not only apt, but always ready to teach all who are willing to receive instruction from him.—Patient [of evil], ᾀνεξίκακος; tolerans malorum (comp. Book of Wisdom, 2Ti_2:19). It is not used here in respect of troubles generally, but for the designation of patience under every opposition, upon the part of men, as is clear from what follows immediately.

2Ti_2:25. In meekness. A farther exposition of the manner and way in which Timothy should exhibit the temper just enjoined. In meekness, ἐν πραότητι; incorrectly joined by Luther to the preceding verse.—Instructing those that oppose themselves. The ἀντιδιατιθέμενοι here designated are, naturally, no personal opponents of Timothy; not, farther, unbelievers in general, but the false teachers who, principially and diametrically, resisted the pure doctrine of the Apostle, together, perhaps, with such members of the congregation as were led away through them. These must he teach, and, by this teaching, ascertain if God peradventure will give them repentance. The conversion of those in the opposition (Widersacher) should be also the supreme object of his teaching; an object the attainment of which is in the highest degree difficult, but not in any way hopeless. God must effect this conversion (non est enim opis humanæ: motivum patientiæ;” Bengel), and it first leads to the acknowledging [knowledge] of the truth, ἐπίγνωσις; here also, as in Tit_1:1, plena et accuratacognitio. As ἀδικία is the deepest ground of their error, so also is μετάνοια the indispensably necessary requisite in order to the attainment of a genuine ἐπίγνωσις. How desirable it is that such a μετάνοια fail not, the Apostle states in the concluding verse.

2Ti_2:26. And (that) they may recover themselves, &c. Immediate result of the conversion wrought by God. Ἀνανήφειν, to become cool again, to awaken out of a drunken fit, to come to one’s senses again.—Out of the snare of the devil, ἐκ τῆς παγίοδος; constructio prægnans, καὶ ῥυθῶσιν might be supplied. Here also, as in Eph_4:27; Eph_6:11, the devil is represented as an author of evil: in his snares (παγίδες), i.e., by his enticements, are the false teachers not only led captive, but also delivered over into slumber. They have also a twofold need—to be awakened, and to be delivered.—Taken captive by him, ἐζωγρημένοι ὑπ̓ αὐτοῦ; made prisoners alive by him; i.e., the devil. Designation of their actual moral condition.—At his will, εἰς τὸ ἐκείνου θέλημα. In the judgment of some, this is spoken of the will of God; according to others, of that of Satan. The latter, indeed, is the most probable, judging according to the entire connection; and ἐκείνου can very well refer to the same subject as αὐτοῦ (see De Wette). The captives here referred to are also ensnared through Satan to do his will; ad illius, sc. seductoris tyranni voluntatem peragendum. Just this thought of the unhappy fate of those “that oppose themselves” should dispose one to the gentleness enjoined in 2Ti_2:24-25, which otherwise is difficult enough.

DOCTRINAL AND ETHICAL

1. To the duty rightly to divide the word of truth, belongs, in the broader sense of the word, not only the representation of the truth in the form most appropriate thereto, but likewise a representation and development of its contents, which is directed and sustained by the Spirit of Truth in all particulars. “Nihil prætermittere, quod dicendum sit, nil adjicere de suo, nil mutilare, discerpere, torquere, deinde diligenter spectare, quid ferat auditorum captus, quidquid denique ad ædificationum conducat;” Beza.

2. The rapid growth of evil, and the slow progress of good, as the experience of all centuries in the history of the kingdom of God shows, is a convincing proof of the inner untruth of Pelagianism.

3. The denial of the resurrection can be made under manifold forms, and its apparent force is partly founded in the fact, that the proper distinction is not made between resurrectio carnis et corporis. [This is a pregnant suggestion for American preachers.—E. H.] The declaration of Paul (1Co_15:50) should just as little be thrown into the shade as the promise (in 2:53, 54). This denial, however, is always conjoined with a misconception of the great truth which is the key to the entire biblical eschatology.—Bodily form (Leiblichkeit = bodiliness = that of which body can be predicated) is the scope of God’s ways. [A saying of Oetinger.—P. S.]

4. Paul is just as far removed from a narrow-hearted separation as from an unchristian syncretism. No outward separation, but an inward purification from everything which is perverted in the visible congregation of the Lord, is here also his motto. As strongly as he declares himself against all false and violent union with those of whom we are convinced that they do not build on the same foundation with ourselves, he is equally decided against the donatistic effort to erect a perfected separatistic church, and so to cut off all the tares, as if the field were already the granary. [It is surprising how this patent teaching of the Bible is still obscured.—E. H.]

5. It is a proof of the profound wisdom of the Apostle, in teaching, that he enjoins upon Timothy no high, rare virtues, for the exercise of which opportunity presents itself only extremely rarely, but precisely such as can be required also of the least important disciples of the Lord, and which can come anew daily into exercise. “Never should a minister of the Lord allow himself to be betrayed to neglect or to despise these simple attributes of an ordinary Christian, for the sake of other pretended excellences.”

6. The often diversely answered question, in how far the carrying on of controversy is permissible in the minister of the gospel, is here set forth in its true light by the Apostle (2Ti_2:2-3 et seq.). If our love be true, i.e., a holy love, it is impossible for it to preserve an indifferent bearing over against error and sin; and Augustine is right in his saying: “Melius est cum servitate diligere quam cum lenitate decipere.” On the other side, we must distinguish clearly between persons and things, and our sympathy become aroused, just through reflection upon the unhappy condition of the erring. Hence, he who cannot bear calmly and reply with dignity to contradiction, is just as little fitted for the ministry of the gospel, as the physician would be for his profession who would allow himself to become moved by the abusive speech of a patient in fever-delirium, either to forsake the sick-bed, or to hurl back the abuse.

7. The minister of the gospel must not be afraid of the conflict with the wisdom of the world. That is a great expression of Gregory the Great, viz.: “Deus primo collegit indoctos, postmodum philosophos, nec per oratores docuit piscatores, sed per piscatores subegit oratores.”—[“God first gathered the unlearned, afterwards philosophers; nor has He taught fishermen by orators, but has subdued orators by fishermen.”—E. H.]

HOMILETICAL AND PRACTICAL

Not a strife about words, but a strife about principles, is the true strife in the sphere of God’s kingdom.—The Christian principle of utility as the measure of everything which shall or shall not be defended.—As much as a man is before God, so much is he really and truly.—Preach also that thou mayest please God (a very noble homiletical principle of Theremin).—Not only the wheat, but tares also must grow.—The denial of the resurrection an unchristian error.—Error is manifold, truth but one.—The rule of Frederic the Great: Let every one get to heaven à sa façon.—Before the tribunal of Paul the Great.—The divine structure of the Church: (1) The architect; (2) the foundation; (3) the inscription.—Grounds of tranquillity amid the attacks with which the divine structure of the Church is threatened: (1) It is a building of God; (2) the Lord knoweth them that are His; (3) let every one that nameth the name of Christ depart from iniquity.—The temporary union of true believers and of nominal Christians in the same community: (1) An original fact; (2) an invaluable benefit; (3) an earnest alarm-voice for both.—Every separatistic impulse a precipitate anticipation of the final separation in the future.—The Christian should be just as little indifferent as impatient of the tares in the field.—The value of the fellowship of the saints in the days of increasing strife.—Avoiding and seeking united in the same life.—Our Christianity cannot be simple and practical enough.—In how far the minister of the gospel may strive, and in how far he may not.—He who will be anything to many, must wish to be all things to all.—Conversion of the heart, the way to a purer illumination of the understanding.—God bestows conversion, yet not without instruments (means); without our merit, but not without our co-operation.—The demonic background of much apparently very profound error.—Sight of the unhappiness of many opposers of the truth must move us to so much the deeper sympathy with their perversities.

Starke: Cramer: A preacher must often repeat an exhortation, because we dwell in a land of forget-fulness.—Hedinger: We should distinguish well between doctrine and people. All kinds of food are not suited to every one. What is best, can become poison through a hurtful misuse upon the part of the hearer. Alas ! that through much confusion upon this point, the ministry of the word must become to many a savor of death.—Skill in disputation is useful in the preservation of the truth; but it becomes misapplied in the palliation of lies (Pro_22:24-25; 2Ki_21:9; 2Ki_21:11).—Cramer: The doctrine against the resurrection is the way to more errors, yea, to the greatest evils.—Every age has, usually, its special defects, to which before all others it is inclined.—Towards erring opponents of the truth, we must use patience and gentleness, just as towards the drunken and the insane (2Ti_2:24).

Heubner: Strife and contention must be hated by the Christian.—The opinion of Hymeneus and Philetus is pernicious: (1) If the body in itself be the source of evil, then evil is not the guilt of free will: (2) if the dead do not rise, the resurrection of Christ, and (3) all resurrection, and all immortality are uncertain.—The virtues which Timothy should desire are just those which are over against youthful failings.—Lisco: In the Church of Christ there is a mixture.—The right preaching of the gospel: (1) That from which it keeps itself free (2Ti_2:16-18); (2) that upon which it lays emphasis (2Ti_2:19-21); (3) that by which it is sustained (2Ti_2:22-26).—In what does the glory of the temple of God consist?

Footnotes:

[11]2Ti_2:14.—[τοῦ κυρίου; so Recepta, Lachmann, Tischendorf. The Sin. has Θεοῦ.—E. H.]

[12]2Ti_2:14.—μὴ λογομαχεῖν, instead of λογομάχει. It is difficult to decide upon the proper reading here. The reader is referred to the critical comment upon the verse. [Lachmann puts a full period after κυρίου, and thus connects the first clause of the sentence with the preceding section. The new section would thus begin with μὴ λογομάχει. I confess to a preference for this latter arrangement, εἰς οὐδ., κ.τ.λ.—E. H.]

[13]2Ti_2:14.—[The critical editions, and the Sin., read ἐπί.—E. H.]

[14]2Ti_2:19.—[τ. Θεοῦ. Sin., τ. κυρίου.—E. H.]

[15]2Ti_2:19.—[A. C. Δ. G., Tischendorf, Lachmann, Cod. Sin., κυρίου instead of Χριστοῦ.—E. H.]

[16]2Ti_2:21.—The Recepta has a connecting καὶ after ἡγιασμένον, which is omitted properly by the critical editors; omitted also in the Sin.

[17]2Ti_2:22.—[Lachmann, on the strength of A. C. G., has πάντων after μετὰ.—E. H.]

[18]2Ti_2:25.—[Recepta, πραότητι. Πραΰτητι, Lachmann, Tischendorf, Sin.; in fact, the Recepta is entirely exceptional here.—E. H.]

[19][Baur liked to find support for his theory of a later date for the composition of some of the Epistles (this amongst the rest) in such allusions and hints, often entirely without reason.—E. H.]

[20][Probably the two errors which our expositor here names as separate explanations of this passage should be united.—W.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Division 3. (2Ti 2:14-26.)

The manifestation of evil in an organized form.

The apostle goes on now to consider more fully the actual condition of things. Evil is already manifesting itself, not merely in individuals, however numerous even these may be. It is beginning, at least, to show a more organized form. The apostle, no doubt as seeing with Him who can see the end from the beginning, speaks of it as what was implied in things that were already at work; but, manifestly, a system of things was already coming in such as in a little while was to obtain everywhere. The foundation, indeed, remained, with the seal of the Lord upon it, -the security for the soul, as one realizes it: on the one hand "the Lord knoweth them that are His," and on the other hand (if times were at hand in which it would be no longer possible for us to do so, yet the simple, safe principle abides, -that which is to govern our conduct at all times) he that nameth the name of the Lord is to depart from iniquity." Doubtless the house of God remains; for the Spirit has come to abide in the Church here, and that which constitutes the Church therefore as the house of God, abides; but as to the form of it, the great house is not the form of the house of God. The apostle, in fact, does not seem as if he would name the two together. We see, as it were, in what he says, but a foundation which abides, and a certain great house built up, as to which the Lord Himself will pronounce in due time the character.

1. The apostle introduces all this still in the way of exhortation. The things of which he speaks are not things merely to be known and lamented over. They are to produce Christian exercise and Christian action. Good it is to have mourners in secret, and the spirit of mourners is certainly that which belongs to us; a mere harsh judgment (or a cold one) can never satisfy the heart of Him who enters profoundly into the condition of things amongst His people, and to whom the whole scene is absolutely naked and open. If He judges, He judges as the Priest or Intercessor. If He walks among the candlesticks, it is because He is still earnest for the light which at such cost to Himself He has kindled amongst men; but the mere wail of lamentation does not suit Him either. It is our part to show the reality of our sorrow by our separation from the evil, and the activity of love must take its form from the condition of things around. It must not make light of the evil. Of these things, then, Timothy was to put them in remembrance, charging them before the Lord that they should not dispute about words to no profit, and thus to the subversion of the hearers. Notice how earnestly we have to seek the profit of words. Mere idle questions are not, in that sense, idle, but work positive mischief for the soul. We must abide in that which is true, not speculative, and for this we must abide in the "word of truth," which alone can give it us positively with regard to anything. Deception is in the air. Satan is the prince of the power of it, and woe to us if we trust our own judgment and do even that which is right in our own eyes merely.

Timothy was therefore to strive diligently to show himself approved of God, a workman not needing to be ashamed, as rightly dividing the word of truth." How important is this right division, of which the apostle speaks here! Scripture itself is true all through, from cover to cover, and yet how much we may blunder, and what disastrous work we may do, by giving that which is for the sinner to the saint, or that which is for the saint to the sinner; by bringing Judaism into Christianity, or even by carrying back our Christianity into Judaism. We have to learn, not merely the existence of certain truths, but the right use of them; and the abuse, in fact, is not consistent with the holding of the truth itself. Yet how little has this been observed by Christians! If a man writes a book, people will realize that there is some reason, at least, for the division that he makes in the chapters of it. If a treatise is written, they will realize it to be a first need to know what it is written about. They would not be content to say of a book of science that it was all science, without knowing to what division of science it belonged. Yet with the word of God, so various and immense as it is in scope, and dealing with the whole field of spiritual knowledge, how little importance attaches in men’s eyes, to the meaning of the different books, for instance, into which Scripture has been divided, and still less to the intelligence as to the true divisions of these books themselves. Theories which are even yet current, for instance, as to the gospels are a perfect illustration of what is meant. Are they the work of independent writers? Who wrote first? How far was one the copyist of the other? Such things are deemed important;but the result is commonly only to produce in the soul the sense that Scripture is in this way a mere kind of patchwork, writers doing the best they can, and others following them to supply what they have missed, if not almost to make straight what they have left crooked. How the word of God has suffered in such hands! The very glories of Christ which are here distinguished as far as may be for us, in order that we may rightly apprehend them, are all obscured by what in the common cant of the day is spoken of as the human element in Scripture, but which, forgetting how Christ has married the divine and the human, is always brought in to lead astray the soul from the divine side of things. How earnestly we need to insist upon what the apostle says here, that we rightly divide the word of truth! We shall not do it except, to begin with, we realize that it is the word of truth -all truth, and nothing else. If we treat the apostles as accused persons, we shall find that they are but silent before their self-constituted judges. If, in the appreciation which all ought to have of the character of that which they have at any rate produced, we own their sufficiency for the work entrusted to them, we shall find that they speak and speak; and the more earnestly in this spirit we inquire into everything that they put before us, the more we search and ask of them every question that is possible to be made, the more the infinite glory of that which is but the glory of the Word made flesh will break upon us.

2. The apostle insists once more upon the cumulative character of error, "vain babblings," not doomed to destruction by their vanity, but only increasing to continually greater impiety -falling into it, as the apostle phrases it; for the whole condition here is one of lapse, of declension going on and on, with no power of recovery save in the truth that is being ignored and departed from. Such words spread as a gangrene, as he illustrates by the acts of Hymenaeus and Philetus, men who had already gone astray, saying that the resurrection was a thing which had taken place and not a thing to come -a spiritual resurrection therefore, and which might as such assume the appearance of spirituality in those who proclaimed such a doctrine, while it was in reality the overthrow of everything. The faith of some was, in fact, being overthrown by it. How important it is to realize the subtle link, in this way, of one error with another, and that, one error being entertained, to be consistent with it, we shall have to embrace one after another, except the mercy of God prevent. It is a down grade, an inclined plane, and the effect of natural gravitation will surely be seen in it.

3. He turns now, first of all, to point out that there was, after all, a foundation of God which stood. Blessed be God, Christ Himself is, as we know, the Foundation of faith, -the Foundation of His Church, -and this must stand. This is our security, as already said, that God is acting for the name of His Son, and no rising up of men against it, whatever their profession, can possibly set this aside. Every step, with God, is taken unrepentingly; the end is in view, and that end will be as surely reached as it is an end; but if we look practically at how God is working in this way, and seek to discover His work, we find that the foundation of God, which abides, has this seal upon it, already manifests itself in this way: if, on the one hand, with the continually increasing iniquity, our eyes become less able to discern amid the confusion those who are of God and those who are not, nevertheless, the undimmed eyes of Him who is Master over the whole scene are everywhere, with no possibility of anything being hid from them. "The Lord knoweth them that are His." This is on His side. It is not a principle operative with us except for our comfort. Comfort is that which we need to begin with, if we are to look at all at that which otherwise would be complete disheartenment. We must find it, then, in this assurance, not merely that the Lord surely knows, but that, after all, there are those also whom He knows; and this knowing is no less than an acquaintance of heart with heart, a relation between the Lord and those that are His; which, indeed, on their side, may not be realized with the consciousness that they should have of it, yet, after all, a true one, and to be owned of Him in due time and place. Now He may not be able to own even those that are His own, on account of that in them which violates the conditions which we have already been realizing -conditions which His own nature imposes upon that which is communion with Himself. Still, if they are His, He knows them. It is for our comfort to know that He knows them. It is not intended to be for comfort to those who are in this mixed condition, nor should they, nor can they, be content with it. The conditions of communion, the conditions under which the Lord can openly manifest Himself in connection with those that are His, are the other side of the seal here: Let every one that nameth the name of the Lord withdraw from iniquity." It is not the name of

Christ simply, but the name of the Lord -the One who has authority over us, the One to whom we bow. He who names that Name, and so far identifies himself with the One he owns as such, must withdraw from iniquity. It may cost, no doubt. We must not shrink because of the cost of it. It will cost us much more to go on with the evil, and thus lose the witness and power of communion with Him, -lose how much of the good for the present time at least of that relationship which may actually exist, -lose how much for eternity, who can tell? But we are not fit to contemplate aright the scene before us, except we realize that which alone enables us to know the Lord’s work: for the actual house that exists is now a great house. There are not only vessels of gold and of silver, but also of wood and of earth. There are some to honor; there are some, alas, to dishonor. Vessels they are all, as professedly at least in the Lord’s hand for His service. In some sense He may serve Himself with them too, and yet, as far they are concerned, not in any way which will bring them to honor, but to dishonor.

Here, then, at once comes the application of the rule that we must separate ourselves from iniquity. One must have purified himself from these, the "vessels to dishonor," in order to be one’s self "a vessel to honor." Thus there are three classes, as it would seem, constituted: the first, the vessel to dishonor, evidently that; secondly, the vessels to honor, purified from their association with these; a third must exist, unless all unpurged vessels are reckoned as absolutely "vessels to dishonor," which one could scarcely say. They belong to a middle, undetermined class, of which one must, in measure, stand in doubt, as not characterized absolutely one way or the other. How large a class, in fact, in days such as the present, these must be; for the Lord’s rule to be followed out costs much. "He that separateth himself from evil maketh himself a prey;" and then, there are really questions which come up in the mind, and which increase the hesitation of those who hesitate. What consequences will be entailed by this necessity of absolute separation from "vessels to dishonor"? They are in the house, professedly the house of God, and we cannot separate from the house. The plea of mercy, of patience, of not judging others -how many arguments are, in fact, here to prevent the drawing of a straight line! But consequences are never to be a rule for us. We must know just of what they are consequences, first; we must know whether they are simply present or final consequences. If our actions are to be determined by these last, they must be determined, for the most part, by a future to us inaccessible; and a common regard to prudence, as men would say, will, Gamaliel-like, operate to arrest all action; but in fact God takes the responsibility of all the consequences of following out His rule. Consequences are His, not ours, and there are no consequences to threaten us like those of not being according to His mind. They may threaten to shut us up into a narrow path, to hinder usefulness, and what not. This is all provided for by the apostle’s assurance that one who purifies himself from the "vessels to dishonor" is just one "sanctified and meet for the Master’s use, and prepared to every good work." And yet here, too, faith must be exercised; the very consequences which men threaten with may seem, in fact, to follow. We know Him who had to say: "I have labored in vain; I have spent my strength for nought and in vain," but who could say also: "Yet surely my judgment is with the Lord and my work with my God." It is of such an One that we are followers, and, as the apostle has already reminded us, we are not to expect to have a path that is different from His. For a just estimate of our work we may have to wait for the day of account, or perhaps, even here, for a day of resurrection; but divine principles honestly worked out can have but one issue; the Lord’s word guarantees against any possible failure.

This, then, is the character of things which the apostle speaks of as already coming in. The true Church of God was already beginning to be what men call "invisible." Satan was assailing it with the oversowing of God’s field, with that which was imitation, or even worse. We see that God does not permit His people to say, "We are delivered to these things; there is no escape from them." The magnitude of the evil is certainly no good argument for toleration of it. Here, then, are principles which the apostle commends to us, through Timothy, as needed for the present time. There is no need to doubt, in fact no possibility of doubting, that the "great house" exists; and God calls every one to his duty with regard to it, not to give way to mere lamentation or judgment of the evil, save as judgment involves imperatively our own action with regard to that which we judge. The vessel to honor is only he who is purified from the "vessels to dishonor." That must mean something. Let us each take care for himself that he knows what it means.

4. But there cannot be merely for us a path of separation. If there is that which is to be shunned, there is also that with which we are to go. We cannot withdraw ourselves from the conflict altogether. We cannot disclaim our kinship with those who, animated by the same principles, are seeking to walk in the path in which we are walking. The walking in the same path will of necessity bring those who do so together, and that is how the apostle speaks here: "Flee also youthful lusts: but follow righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart." There is no difficulty really in finding these. If we follow these principles, we cannot fail to find them. The practical test is the real one, and in the order of the words here; for, as we may be sure, they are important in a matter like this. Thus righteousness stands necessarily at the beginning. If there is not righteousness in our practical walk, no matter what else there may be claim to, it is not a walk with God. The separation from iniquity means of necessity the following righteousness. After this we can speak of faith, but not before it.

But then righteousness is not a sufficient principle, however a necessary one. It is absolutely necessary to refuse unrighteousness, but it is not enough simply to follow righteousness. A mere rule of right and wrong is not a rule for a Christian; that is, what is right cannot be determined in this way. "Faith" marks the need of having the distinct path which the Lord has for each of His own, and which we must take up, therefore, as from Him. God has His mind with regard to each one of us, which a mere following of what in itself might be right would ignore. A path of faith is one in which I am distinctly before God for myself. I cannot have faith for another, nor another for me; and yet it is surely as true that if two persons walk, each one with this personal reference to God’s will in everything, they will necessarily be brought together. Their path will be the same path characteristically.

Love follows righteousness and faith. It is only when these are observed that the heart is free to manifest itself. Love must be guarded by these, or it becomes a mere human affection, or mere laxity. There is nothing, perhaps, that needs so much guarding, as we see in the apostle John’s first epistle, as this matter of love. It is pleaded on opposite sides for things most opposite. "By this we know," says the apostle, "that we love the children of God when we love God." But can we be trusted to know just what love to God is? Why, "this is the love of God, that we keep His commandments." There is no love apart from obedience, and therefore love, of necessity, makes us walk in faith and in righteousness. The issue here is peace, which must be upon terms which consist with the honor of the Lord; and we know that He who is the Prince of Peace, over whom, when He came into the world, the angels had their chorus of "Peace on earth," yet had to say, "I came not to send peace, but a sword." Peace was in His heart, but peace with evil was for Him impossible.

Thus, then, those that call upon the Lord out of a pure heart are clearly marked out. We can only discern the heart in the practical life; and here are those who, naming the name of the Lord, withdraw from iniquity. We have here, therefore, the company of those who can walk with one another, necessarily a company more and more separate from the great mass of profession round about them, and it may be comparatively a smaller and smaller company as the days darken and evil increases, the love of many waxing cold. But there is need of further guiding as to things which may have often a special reference to those who have learned that they have to prove all things if they would "hold fast that which is good." This, too, might degenerate into needless and idle questions, things debated about, which gender unnecessary strife; and in this sense "the servant of the Lord must not strive, but be gentle towards all, apt to teach, forbearing, in meekness setting right those that oppose themselves." It is very plain that there may be the advocacy of that which is in itself right and true, nay, most important, and yet in a far different spirit from this. The testing of things must be really in order to "take forth the precious from the vile," and therefore the occupation must be with that which is precious, and the owning of that which is so, even when it is found in connection with what is far otherwise. How blessed to know that as this is the Lord’s rule for His people, we may be perfectly sure it is that of His own action towards all. In fact, it is as taking forth the precious from the vile that we shall "be as His mouth." We shall be able to speak for Him, in His name, who could speak of a Lot in Sodom as a "righteous man," who, "seeing and hearing, vexed. his righteous soul from day to day with their unlawful deeds;" and yet Lot certainly was not one who separated himself, according to the divine thought, from the iniquity that he judged. Why was he there, to vex his soul with it? How many there are who vex themselves with things, (and congratulate themselves upon this,) -things that they should simply turn their back upon and leave, but which they will not! Yet God owns all that He can own. If He did not, how sad a thing it would be for any of us, when we realize the apostle’s own words, that even one’s unconsciousness of anything wrong is not that which justifies us, "but He that judgeth is the Lord." With hearts so capable of deception as our own hearts are, how well to realize that there is One who is "greater than our heart, and knoweth all things," but One who will, therefore, not confound even the least bit of good that He can find with the evil which may seem almost to envelop it. The mere chafing of the soul by evil does not give power over it. The one who is really with God will always, as the apostle shows us here, be looking for the work of God amongst those from whom he may have to be entirely separate. Yet God may some time give them repentance to the acknowledgment of the truth, and we must be careful that by our own conduct we put no hindrance in the way of their recovery. Be it that they are in the snare of the devil, yet they may awake up out of it, even those at present taken captive by him for his will.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

2:14-26 Timothy must insist on the teaching of 2:8-13 and steer clear of the teaching and conduct of the false teachers. The heresy was probably the same as in 1 Tim 6:20-21.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Ti 2:14. Ταῦτα) of these things, which thou hast heard of me, 2Ti 2:2.—ὑπομίμνησκε, put in remembrance) them, over whom thou presidest; Tit 3:1.—ἐνώπιον τοῦ Κυρίου, before the Lord) Comp. 1Ti 5:21, note [referring to the last judgment, but including also the present time].—μὴ λογομαχεῖν) Logomachy here does not mean a battle about words, but a battle which is engaged in by words, 2Ti 2:23-24, about the most important matters, 2Ti 2:17-18. Comp. Act 18:15.—χρήσιμον, useful) viz. ὄν [“which tends to nothing useful—to no profit”[5]]. The accusative absolute, as in Luk 24:47. ΕὔΧΡΗΣΤΟΝ, admirably useful [“meet for the Master’s use”], 2Ti 2:21, corresponds to it.—ἐπὶ, tending to, or resulting in) They are not only not profitable, but they are also injurious and subvert. Ἐπὶ expresses the consequence, as in 1Th 4:7, ΟὐΚ ἘΠῚ ἈΚΑΘΑΡΣΊᾼ, not to uncleanness. Subversion is opposed to edification.

[5] Or, perhaps, Bengel construes it rather, “Which is useful for nothing,” χρήσιμον εἰς οὐδέν.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Ti_2:14. In this verse the apostle goes on to set before Timothy how he is to conduct himself in regard to the heresy appearing in the church.

ταῦτα ὑπομίμνησκε] ταῦτα refers to the thoughts just expressed and introduced by the formula πιστὸς ὁ λόγος; of these thoughts Timothy is to remind the church, not future teachers in particular (Heydenreich). The apostle says ὑπομιμνήσκειν, because these thoughts were known to the church; comp. 2Pe_1:12 (οὐκ ἀμελήσω … ὑμᾶς ὑπομιμνήσκειν … καίπερ εἰδότας).

διαμαρτυρόμενος ἐνώπιον τοῦ κυρίου] 2Ti_4:1; 1Ti_5:21. With the reading λογομάχει (see the critical remarks) these words belong to what precedes, a new section beginning with μὴ λογομάχει; on the other hand, with the Rec. μὴ λογομαχεῖν, the infinitive depends on διαμαρτ. Hofmann wishes to take the Rec. imperatively; but to give an imperative force to an infinitive standing among several imperatives, would be something unheard of.

It can hardly be decided which is the right reading. De Wette and Wiesinger have declared themselves for the Rec., because the verb διαμαρτ. is commonly used by Paul for introducing exhortations, and is not in keeping with the weak appeal ταῦτα ὑπομίμνησκε. These reasons, however, are not sufficient, since διαμαρτ. may quite as well be connected with what precedes as with what follows, although it does not occur elsewhere in the N. T. in such a connection; and ταῦτα ὑπομ. is not used by the apostle in so weak a sense that he could not strengthen it by such a form of adjuration. Nor can it be maintained that the exhortation μὴ λογομάχει is unsuitable for Timothy, since there is again at 2Ti_2:16 an exhortation quite similar in nature; comp. also 2Ti_2:23. There is more force in Reiches observation: supervacaneum … fuisset, Timotheo, uno quasi halitu bis fere idem imperare, μὴ λογομάχει, and 2Ti_2:16, τὰς δὲ … κενοφωνίας περιΐστασο; but, on the other hand, μὴ λογομάχει is a suitable addition to the exhortation: ταῦτα ὑπομίμνησκε. On the whole, seeing that the transition from the one exhortation to the other is somewhat abrupt, and that the authorities are mostly on the side of the Rec., this reading should be preferred.

On the conception of λογομαχεῖν, comp. 1Ti_6:4.

εἰς [ἐπʼ] οὐδὲν χρήσιμον] Regarding this appended clause in apposition, see Winer, p. 497 [E. T. p. 669]. χρήσιμος is a word which only occurs here; in Tit_3:9 the ζητήσεις of the heretics are called ἀνωφελεῖς καὶ μάταιοι.

ἐπὶ καταστροφῇ τῶν ἀκουόντων] which is useful for nothing, (serving rather) to the perversion of the hearers; Chrysostom: οὐ μόνον οὐδὲν ἐκ τούτου κέρδος, ἀλλὰ καὶ βλάβη πολλή.[31]

ΚΑΤΑΣΤΡΟΦΉ (opposed to Τῇ ΟἸΚΟΔΟΜῇ) here and in 2Pe_2:16, where it has its proper meaning; it is synonymous with ΚΑΘΑΊΡΕΣΙς in 2Co_13:10. ἘΠΊ here does not express the aim (Gal_5:13; Eph_2:10), but the result (Wiesinger). Xenophon, Memor. ii. 19: ἐπὶ βλάβῃ.

[31] The harm of λογομαχεῖν consists not so much in this, that its tendency with those who listen to it is to make the Christian doctrine seem uncertain, since it produces such contention (Hofmann), as in this, that those who give ear to it are led away from the fundamental principles of Christianity.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Ti 2:14-26 . Discourage the new false teaching by precept and example. There is no need, however, that you should despair of the Church. It is founded upon a rock, in spite of appearances. Take a broad view of the case: the Church is not the special apartment of the Master from which things unseemly are banished; it is a great House with places and utensils for every need of life. This great House differs from those of earth in that provision is made for the promotion of the utensils from the basest use to the Master’s personal service.

2Ti 2:14 . ταῦτα has special reference to the issues of life and death set out in 2Ti 2:11-13 . There is no such prophylactic against striving about words as a serious endeavour to realise the relative importance of time and of eternity. “He to whom the eternal Word speaks is set at liberty from a multitude of opinions” ( De Imitatione Christi , i. 3).

ὑπομίμνησκε : sc . αὐτους , as in Tit 3:1 .

διαμαρτυρόμενος : See on 1Ti 5:21 .

ἐνώπιον τοῦ θεοῦ : It is an argument in favour of this reading that ἐνώπιον Κυρίου only occurs once in Paul (in a quotation), in 2Co 8:21 .

λογομαχεῖν : See on 1Ti 6:4 .

ἐπʼ οὐδὲν χρήσιμον and ἐπὶ καταστροφῇ τῶν ἀκουόντων are coordinate, and describe the negative and the positive results of λογομαχία . The subject of this λογομαχία is probably identical with that of the μάχαι νομικαί of Tit 3:9 , which were “unprofitable and vain”.

ἐπὶ καταστροφῇ , κ . τ . λ .: contrast λόγος … ἀγαθὸς προς οἰκοδομὴν τῆς χρείας , Eph 4:29 ; and compare the antithesis between καθαίρεσις and οἰκοδομή in 2Co 13:10 .

It should be added that ἐπʼ οὐδὲν χρήσιμου is connected closely with λογομαχεῖν (or λογομάχει ) by Cyr. Alex., Clem. Alex., and the Bohairic version. The Clementine Vulg. renders unambiguously, ad nihil enim utile est ; so F.G. add γάρ .

In addition to the weight of adverse textual evidence against the reading λογομάχει , it is open to the objections that ταῦτα θεοῦ , disconnected with what follows, is a feeble sentence; and that μαρτύρομαι and διαμαρτύρομαι in Paul are always followed and completed by an exhortation, e.g. , Eph 4:17 ; 1Ti 5:21 ; 2Ti 4:1 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Call God to witness, or as a Judge: as Moses, Joshua, Samuel, and Paul himself did, Acts 20.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Having thus encouraged Timothy to suffer, he comes in the next place to direct him in his work.

I. He must make it his business to edify those who were under his charge, to put them in remembrance of those things which they did already know; for this is the work of ministers; not to tell people that which they never knew before, but to put them in mind of that which they do know, charging them that they strive not about words. Observe, Those that are disposed to strive commonly strive about matters of very small moment. Strifes of words are very destructive to the things of God. That they strive not about words to no profit. If people did but consider of what little use most of the controversies in religion are, they would not be so zealous in their strifes of words, to the subverting of the hearers, to the drawing of them away from the great things of God, and occasioning unchristian heats and animosities, by which truth is often in danger of being lost. Observe, People are very prone to strive about words, and such strifes never answer any other ends than to shake some and subvert others; they are not only useless, but they are very hurtful, and therefore ministers are to charge the people that they do not strive about words, and they are most likely to be regarded when they charge them before the Lord, that is, in his name and from his word; when they produce their warrant for what they say. - Study to show thyself approved unto God, Ti2 2:15. Observe, The care of ministers must be to approve themselves unto God, to be accepted of him, and to show that they are so approved unto God. In order thereunto, there must be constant care and industry: Study to show thyself such a one, a workman that needs not be ashamed. Ministers must be workmen; they have work to do, and they must take pains in it. Workmen that are unskilful, or unfaithful, or lazy, have need to be ashamed; but those who mind their business, and keep to their work, are workmen that need not be ashamed. And what is their work? It is rightly to divide the word of truth. Not to invent a new gospel, but rightly to divide the gospel that is committed to their trust. To speak terror to those to whom terror belongs, comfort to whom comfort; to give every one his portion in due season, Mat 24:45. Observe here, 1. The word which ministers preach is the word of truth, for the author of it is the God of truth. 2. It requires great wisdom, study, and care, to divide this word of truth rightly; Timothy must study in order to do this well.

II. He must take heed of that which would be a hindrance to him in his work, Ti2 2:16. He must take heed of error: Shun profane and vain babblings. The heretics, who boasted of their notions and their arguments, thought their performances such as might recommend them; but the apostle calls them profane and vain babblings: when once men become fond of those they will increase unto more ungodliness. The way of error is down-hill; one absurdity being granted or contended for, a thousand follow: Their word will eat as doth a canker, or gangrene; when errors or heresies come into the church, the infecting of one often proves the infecting of many, or the infecting of the same person with one error often proves the infecting of him with many errors. Upon this occasion the apostle mentions some who had lately advanced erroneous doctrines: Hymeneus and Philetus. He names these corrupt teachers, by which he sets a brand upon them, to their perpetual infamy, and warns all people against hearkening to them. They have erred concerning the truth, or concerning one of the fundamental articles of the Christian religion, which is truth. The resurrection of the dead is one of the great doctrines of Christ. Now see the subtlety of the serpent and the serpent's seed. They did not deny the resurrection (for that had been boldly and avowedly to confront the word of Christ), but they put a corrupt interpretation upon that true doctrine, saying that the resurrection was past already, that what Christ spoke concerning the resurrection was to be understood mystically and by way of allegory, that it must be meant of a spiritual resurrection only. It is true, there is a spiritual resurrection, but to infer thence that there will not be a true and real resurrection of the body at the last day is to dash one truth of Christ in pieces against another. By this they overthrew the faith of some, took them off from the belief of the resurrection of the dead; and if there be no resurrection of the dead, nor future state, no recompence of our services and sufferings in another world, we are of men the most miserable, Co1 15:19. Whatever takes away the doctrine of a future state overthrows the faith of Christians. The apostle had largely disproved this error (1 Cor. 15), and therefore does not here enter into the arguments against it. Observe, 1. The babblings Timothy was to shun were profane and vain; they were empty shadows, and led to profaneness: For they will increase unto more ungodliness. 2. Error is very productive, and on that account the more dangerous: it will eat like a gangrene. 3. When men err concerning the truth, they always endeavour to have some plausible pretence for it. Hymeneus and Philetus did not deny a resurrection, but pretended it was already past. 4. Error, especially that which affects the foundation, will overthrow the faith of some.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

them--those over whom thou dost preside (Tit 3:1).

charging--Greek, "testifying continually": "adjuring them."

before the Lord-- (Ti1 5:21).

that they strive not about words--rather, "strive with words": "not to have a (mere) war of words" (Ti2 2:23-24; Ti1 6:4) where the most vital matters are at stake (Ti2 2:17-18; Act 18:15). The oldest manuscripts put a stop at "charging them before the Lord" (which clause is thus connected with "put them in remembrance") and read the imperative, "Strive not thou in words," &c.

to no profit--not qualifying "words"; but Greek neuter, in apposition with "strive in words," "(a thing tending) to no profit," literally, "profitable for nothing"; the opposite of "meet for the master's use" (Ti2 2:21).

to the subverting--sure to subvert (overturn) the hearers: the opposite of "edifying" (building up) (Co2 13:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14 Remind them of these things. The expression (ταῦτα) these things, is highly emphatic. It means that the summary of the gospel which he gave, and the exhortations which he added to it, are of so great importance, that a good minister ought never to be weary of exhibiting them; for they are things that deserve to be continually handled, and that cannot be too frequently repeated. “They are things” (he says) “which I wish you not only to teach once, but to take great pains to impress on the hearts of men by frequent repetition.” A good teacher ought to look at nothing else than edification, and to give his whole attention to that alone. On the contrary, he enjoins him not only to abstain from useless questions, but likewise to forbid others to follow them.

Solemnly charging them before the Lord, not to dispute about words. Λογομαχεῖν means to engage earnestly in contentious disputes, which are commonly produced by a foolish desire of being ingenious. Solemn charging before the Lord is intended to strike terror; and from this severity we learn how dangerous to the Church is that knowledge which leads to debates, that is, which disregards piety, and tends to ostentation; of this nature is the whole of that speculative theology, as it is called, that is found among the Papists.

For no use, On two grounds, λογομαχία, or “disputing about words,” is condemned by him. It is of no advantage, and it is exceedingly hurtful, by disturbing weak minds. Although in the version I have followed Erasmus, because it did not disagree with Paul’s meaning, yet I wish to inform my readers that Paul’s words may be explained in this manner, “That which is useful for nothing.” The Greek words are, εἰς οὐδὲν χρήσιμον, and I read χρήσιμον in the accusative case, and not in the nominative. The style will thus flow more agreeably; as if he had said, “Of what use is it, when no good comes from it, but much evil? for the faith of many is subverted.”

Let us remark, first, that, when a manner of teaching does no good, for that single reason it is justly disapproved; for God does not wish to indulge our curiosity, but to instruct us in a useful manner. Away with all speculations, therefore, which produce no edification!

But the second is much worse, when questions are raised, which are not only unprofitable, but tend to the subversion of the hearers I wish that this were attended to by those who are always armed for fighting with the tongue, and who, in every question are looking for grounds of quarreling, and who go so far as to lay snares around every word or syllable. But they are carried in a wrong direction by ambition, and sometimes by an almost fatal disease; which I have experienced in some. What the Apostle says about subverting is shown, every day, by actual observation, to be perfectly true; for it is natural, amidst disputes, to lose sight of the truth; and Satan avails himself of quarrels as a presence for disturbing weak persons, and overthrowing their faith.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(14) Of these things put them in remembrance.—A new division of the Epistle begins with this 14th verse. St. Paul has been urging Timothy to be strong in endurance, to bear trouble and suffering with brave patience. He now proceeds to charge him respecting the special work he has to do; and, first he deals with his duties as a teacher of truth brought face to face with teachers of error. He prefaces his directions by bidding him, in the forefront of his teaching, “put them” (that is, those over whom he was placed: the members of his Ephesian flock) “in remembrance of these things”—namely, of those great and solemn truths set forth in 2Ti_2:11-13, and which may be briefly summed up in the words: “Fellowship with Christ in suffering will be succeeded by fellowship with Christ in glory.” Surely such lofty, soul-inspiring thoughts as these will form the best safeguard against the pitiful controversies and disputes about words, which were occupying the thoughts and wasting the lives of so many in Ephesus called by the name of Christ.

Charging them before the Lord.—Better rendered, solemnly charging them before the Lord . . . In all Timothy’s solemn addresses to his flock he is, St. Paul reminds him, charging his people “before the Lord”—a very earnest, solemn thought for every public teacher, and one calculated now, as then, to deepen the life of one appointed to such an office. There was a grave danger that such empty, profitless disputes about words and expressions, which, we know, occupied the attention of many of the Ephesian so called Christian teachers, would end in distracting the minds of the members of the several congregations, who would naturally take their tone, in matters connected with religious life, from their teacher; and thus words would soon come to be substituted for acts in the lives of those men and women called by the name of Christ in Ephesus. (See 1Ti_6:4, where these “strifes of words” are mentioned among the special characteristics of the false teachers.)

But to the subverting of the hearers.—Not only are such arguments and disputes useless and profitless, but they are positively mischievous. In the long history of Christianity, St. Paul’s repeated warning respecting the danger of these disputes about theological terms and expressions has been sadly verified. Such contentions serve only to unsettle the mind, only to shake true faith, only to distract the one who gives himself up to this fatal pursuit, from real, earnest, patient work for Christ.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. Of these things put them in remembrance] See note on Tit_3:1 for this verb, and on 2Ti_1:5 for its noun.

charging them before the Lord] Or in the sight of. The ms. authority for ‘God’ instead of ‘the Lord’ is insufficient to justify the change.

The verb to ‘charge’ is properly ‘to bear solemn witness,’ the preposition giving intensity; hence the two meanings to ‘preach’ and to ‘charge.’ St Paul uses it in the latter sense three times with ‘in the sight of’ in these Epistles, 1Ti_5:21, 2Ti_4:1 and here; and in 1Th_4:6 in the former. It occurs eight times in the Acts, and in Luk_16:28, where the construction is the same as here, and where we may equally well render ‘that he may charge them not to come also themselves into this place of torment.’

that they strive not about words] The infinitive; the ms. authority is now known to be against the imperative which was the reading of the Vulgate ‘Noli contendere verbis.’ The original is one word, occurring only here; its noun only in 1Ti_6:4, from which our own ‘logomachy’ has come.

to no profit] Lit. ‘a course useful for nothing,’ a neuter accusative in apposition to the sentence, somewhat as in 1Ti_2:6 ‘the testimony to be borne.’

but to the subverting of the hearers] Omit ‘but’; this clause expresses the result of the word wrangling,—viz. subversion, lit. catastrophe; a turning upside down of all right reason and sound morality. The word only occurs besides in 2Pe_2:6 ‘condemned them (Sodom and Gomorrah) with an overthrow.’

14–26. The Especial Sphere of both Personal and Ministerial Zeal is (1) Pure Doctrine, (2) a Pure Life

The proper connexion is to be sought in the earlier part of the previous passage, particularly 2Ti_2:2. For the whole of the paragraph now opening has reference to Timothy’s dealing with the teachers he is to appoint and train, and to his own bearing as an example for them. The ‘striving about words’ is clearly opposed to ‘teaching the truth,’ as in the similar use of the word 1Ti_6:3-4, where it is he ‘that teacheth a different doctrine’ who is ‘doting about disputes of words.’ ‘These things’ then will take up the same word ‘these’ of 2Ti_2:2, and the object after the verb will be the ‘faithful teachers’ ‘able to teach others.’ And the train of thought in chaps. 1 and 2 is this: ‘Be brave and true yourself like me; be faithful to the truth as I have been; suffer for the truth’s sake as I have done; choose teachers too with the same pure doctrine, the same pure life; twin seals these are of God’s firm foundation; false doctrine leads to vicious life; the pastor’s holy living goes far to draw men off from Satan.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Of these things put them in remembrance,.... Meaning either his hearers, or those to whom he was to commit the things he had heard of the apostle, and who must expect to suffer afflictions, and endure hardships, for the sake of Christ, and his Gospel; wherefore to remind them of the above sayings might be of use and comfort to them. This clause is wanting in the Arabic version.

Charging them before the Lord; the omniscient God, as in his sight, as they will answer it to him another day; see Ti1 5:21,

that they strive not about words; it became them to strive and contend for the form of sound words, for the wholesome words or doctrines of our Lord Jesus, but not about mere words, and especially such as were

to no profit; to no advantage to truth, nor to themselves nor others; were not to edification, to spiritual edification, to godly edifying, which is in faith:

but to the subverting of the hearers; the confounding of their minds, misleading their judgments, and overthrowing their faith; and therefore were not only unprofitable, but hurtful and pernicious, and by all means to be avoided.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.

Ver. 14. Strive not about words] Either out of novelty or niceness. As Longolius, who would not use the word Ecclesia, Church, but instead thereof, Respublica Christiana, The State of Christians. Another Italian bishop for Episcopus took up the heathenish word Flamen; so Castalio for Angelus hath Genius. (Joh. Manl. loc. com.) And Pomponius Laetus was full of such like fooleries, airy contestations, and empty strifes. (Lud. Vives.) Or, strive not with words, bandying contumelious speeches (which is but to wash off dirt with dirt). Bishop Montague could not name any one, that did never so little dissent from him, without a reproach, as Rivet noteth of him. Arbitror te veritate convictum, ad maledicta converti, saith Jerome to Helvidius, I suppose thou hast nothing to say against the truth, and dost therefore fall a railing at me that defend it. Or, think not to carry it by big and boasting words without better proof, but stone thine adversaries with arguments, as Athanasius adviseth; burn heretics with the fire of charity, as Luther teacheth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Of these things put them in remembrance - These great principles in regard to the kingdom of Christ. They would be as useful to others as they were for Timothy, to whom they were specially addressed.

Charging them before the Lord - In the presence of the Lord, implying that it was a very important matter; see the notes at 1Ti 1:18.

That they strive not about words to no profit; - see the notes at 1Ti 1:6; 1Ti 6:4.

But to the subverting of the hearers - Turning them away from the simplicity of faith. It is rare, indeed, that a religious controversy does not produce this effect, and this is commonly the case, where, as often happens, the matter in dispute is of little importance.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Give this admonition to all, especially to the ministers of the gospel, that they may expose themselves willingly to suffer every thing for the establishment of the faith in Jesus Christ. --- Testifying. Call God to witness the truths which you announce to the faithful; and for your part, do not amuse yourself with disputes about words. In the Greek it is thus translated by many: Warn them of these things, by conjuring them in the name of the Lord not to amuse themselves with disputes about words. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Of these things put them in remembrance; that is, put other teachers in remembrance of all these things which I have given thee in charge.

Charging them before the Lord; charging them as in the sight of God, who most certainly observeth and taketh notice of them, and will call them to an account.

That they strive not about words to no profit; that they spend not their time in their pulpits in contests about words which tend to no solid advantage of their hearers.

But to the subverting of the hearers; but may tend to the subversion of them, and the destroying their steadiness in the faith, drawing them into parties and factions, the fruit of which is nothing but envy, and contentions, and different opinions in matters of faith; as to which it hath been always observed, that the affectation of new phrases hath been introductive of a novelty in opinion.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

In the sight of for before, A.V; to for but to, A.V; them that hear for the hearers, A.V Put them in remembrance (uJpomimnhske; (Joh_14:26; Tit_3:1; 2Pe_1:12) St. Paul skilfully strengthens his preceding exhortations to Timothy by now charging him to impress upon others referring, perhaps, especially to "the faithful men" spoken of in ver. 2, but generally to the whole flock committed to him the truths which he had just been urging upon Timothy. Charging (diamarturomenov); as 1Ti_5:21 and; 2Ti_4:1. Strive...about words (logomacein) only here in the New Testament or elsewhere. But logomacia occurs incei, 1Ti_6:4 and in late Greek. Another reading is logoma as if addressed to Timothy himself, but logomacein is supported by the best authorities, and agrees best with the context. To no profit; literally, useful for nothing; serving no good purpose. Crhsimon, which occurs nowhere else in the New Testament, is found repeatedly in the LXX, and is very common in classical Greek, where it is followed by eijv ejpi, and prov. The construction is "not to strive about words, a thing useful for nothing, but, on the contrary, tending to subvert those who hear such strife." To the subverting (ejpi katastrofh); elsewhere only in 2Pe_2:6, where it is used of a material overthrow, as it is in the LXX of, Gen_19:29, to which St. Peter is referring. The history of its use here of a moral overthrow, which is not borne out by its classical use, seems to be that the apostle had in his mind the very common metaphor of oijkodomh) edification, as the proper result of speaking and teaching, and so uses the contrary to "building up," viz. an "overthrowing" or "destruction," to describe the effect of the teaching of those vain talkers and deceivers (comp. ver. 18).

An injunction to put Ephesian believers in remembrance of these truths.

This begins a new portion of the Epistle.

I CHRISTIAN PEOPLE NEED TO BE REMINDED OF THE TRUTH IN ALL ITS ASPECTS. "Put them in remembrance of these things.

1. We are apt to forget the consolatory aspect of truth under the pressure of present trial, as worldly men are apt to forget its threatening aspect under the absorbing worldliness of their lives.

2. The Lord has made provision, to put us in remembrance," through the ministry and through the Word of God, to which we do well to take heed as to a light shining in a dark place.

II CHRISTIAN PEOPLE NEED TO BE WARNED AGAINST RUINOUS STRIFES ABOUT WORDS. "Solemnly charging them in the sight of the Lord, not to contend about words, to r o profit, to the subverting of them that hear.

1. There are many religious controversies which turn rather upon words than upon things, and thus involve a waste of intellectual energy. These "strifes of words" were characteristic of the false teachers. (1Ti_6:4)

2. There is nothing in the passage to warrant a disregard for "the form of sound words," for the wholesome words" of the Lord Jesus, which cover things as well as thoughts.

3. The apostle condemns a wrangling about terms which brings noadvantage to truth, but rather tends to the subversion of the hearers, misleading their judgments and overturning their faith. Simple-minded people might begin to doubt the truth of a gospel about which contending controversialists were so much at variance. Unsettlement of mind is dangerous, while it lays an arrest on all earnest work. T.C.

Vers. 14-26.

Conduct in view of heresy appearing in the Church.

I METHOD OF THE HERETICS. "Of these things put them in remembrance, charging them in the sight of the Lord, that they strive not about words, to no profit, to the subverting of them that hear." The method of the heretics called for solemn warning from Timothy. Its essential character was word fighting. It dealt with the form, and not with the reality; and so it came to be controversial. The word is not unimportant, but it has no importance apart from its being the vehicle of the truth. The moral defect of the method was its want of regard to edification. The disputants only used it for dialectic display. There was, therefore, no good result to be laid to their account. The only result to be expected was the subversion of any who, by hearing, placed themselves within their influence.

II THE TRUE METHOD. "Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the Word of truth." The heretics sought to be approved unto them that heard them, for their skill in word fighting. Timothy was to follow another course, and to display his zeal in quitting himself so as to be approved unto God. The way in which he was to do this was by answering to the idea of a workman. He was not to amuse himself with profitless disputation, but he was to give profitable work. He was to work with such rigorous regard to the Divine rule that, whether he met with approval or disapproval from men, he did not need to be ashamed. Especially was he to show the better way of dealing with the Word. He was to cut rightly, or cut straight, the Word of truth. Whatever the metaphor is, there can be no doubt that the idea is that, instead of trifling with the Word, he was to go right into and lay open the Divine truth it contained.

III WHY THE METHOD OF THE HERETICS WAS TO BE AVOIDED. "But shun profane babblings: for they will proceed further in ungodliness, and their word will eat as doth a gangrene." The method of the heretics is characterized in keeping with what has been already said. It was using empty speech, or speech without reference to reality. That, applied to Divine things, was necessarily profane. Its natural association was God-dishonouring representations, operating against devout feelings and corresponding practice. This ungodly tendency had not taken its worst form. The heretics would yet say worse things. Their word was of the nature of a gangrene, that eats into the life, and, always in an aggravated form, spreads over the spiritual body.

IV TWO HERETICS NAMED. "Of whom is Hymenaeus and Philetus; men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some." The way in which these men were heretics, or darted aside from the truth as the mark, was by applying the method described to the doctrine of the resurrection. Under the influence of an incipient Gnosticism, in which the body was regarded as evil, they got rid of the reference of the resurrection to the body by quibbling about the word. The word was simply "rising again," and its meaning was sufficiently met by what had already taken place in a Christian believer, viz. the rising of the soul to newness of life. With their verbal skill, they were succeeding in the case of some. But what was success to these dialecticians was to those with whom they succeeded nothing less than the subversion of their faith, so essential is the resurrection of the body to Christianity.

V THE STABILITY OF THE CHURCH. "Howbeit the firm foundation of God standeth." Though the faith of some is overturned, the Church standeth. The Church is not thought of as a completed structure, which it will not be till ages still have passed. But it is thought of as a substructure in a satisfactory state, as having, indeed, been laid by God. It had that firmness which is essential for the commencement of a building. As firm, it was standing, notwithstanding the strain to which it had been subjected. As firm, it promised to stand a long time, and the promise has not been belied. For upon the foundation part of the building much has been laid since, and we have no reason to fear its overthrow, but rather increased reason to anticipate its completion. The Church is a structure in connection with which there is solemn engagement. "Having this seal." The seal on the substructure has two sides.

1. The obverse, or Divine side. "The Lord knoweth them that are his." The language from this point to the close of the twenty-first verse seems to have been suggested by a memorable passage in Jewish history, recorded in the sixteenth of Numbers, viz. the rebellion of Korah, Dathan, and Abiram. These men charged Moses and Aaron with taking too much upon them in acting, the one as prophet by pre-eminence and the other as priest by preeminence. The reply of Moses, as given in the Septuagint, was that God knew them that were his, i.e. would maintain their cause against opposers, as he did signally in that case, in causing the earth to open and swallow up these men and their company.

2. The reverse, or human side. "And, Let every one that nameth the Name of the Lord depart from unnghteousness. The Jewish congregation was composed of them that named the Name of God, i.e. that professed to worship him as the Most Holy One, and to obey his commands. In the case referred to, the Divine call to the whole congregation was, "Depart from the tents of those wicked men, and touch nothing of theirs, lest ye be consumed in all their sins." The application is the following: Let Timothy be comforted by the thought that the Lord would judge between him and such opposers as Hyraenaeus and Philetus, who would not be able to move the substructure that had been laid. On the other hand, let Christian congregations be warned. They are composed of those who name the Name of the Lord, i.e. profess faith in Christ as their Saviour, and promise obedience to his laws. In the Christian religion, even more than in the Jewish religion, unrighteousness appears as receiving terrible condemnation. Let not, then, a Christian have anything to do with departure from the truth and fellowship with ungodliness.

VI MIXED SOCIETY. "Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some unto honour, and some unto dishonour." In the Jewish Church (which is called the house of God) there were faithful and unfaithful, with degrees of faithfulness and degrees of unfaithfulness, compared here, the one class to vessels of gold and of silver, and the other class to vessels of wood and of earth vessels put to honourable uses and vessels put to dishonourable uses. In the former class were Moses and Aaron, and in the latter class Korah, Dathan, and Abiram, as shown in the day of trial. The Christian Church is also a great house, presided over, as we are told, not by a servant, but a Son. "And Moses indeed was faithful in all God"s house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a Son, over God"s house; whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end." The Church is meant to be a pure society, but it is impossible under present conditions to have this realized to the fullest extent. In the apostolic circle around Christ there were vessels of gold and. vessels of silver of superior use and of inferior use in the service of the Master; but there was also shown to be a vessel of more than ordinary baseness of material put to the most dishonourable use. In the Church as it was forming there were men and women with gold and silver in their natures, "who having lands or houses sold them and laid the prices down at the apostles" feet;" but there were also Ananias and Sapphira, whose earthliness moved them to keep back part of the price. So while Paul was of gold use, we may say, at that period of the Church"s history, and Timothy comparatively of silver use, Hymenaeus and Philetus belonged to the other category, having nothing better than wood in them, and put to no honourable use.

VII PURGATION. "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, meet for the Master"s use, prepared unto every good work." There was a purgation of the congregation of Israel in connection with the rebellion that has been referred to. Every Israelite was to get up from the tabernacle of Korah, Dathan, and Abiram; that was the condition of his being classed among the pure of his being, according to the language formerly used, a vessel unto honour. We may think of the censers used by the two hundred and fifty of Korah"s company; their sacredness was recognized by their being taken out of the fire, and put to another sacred use. "The censers of those sinners against their own souls, let them make them broad plates for a covering of the altar." The same thing has to take place in the Christian Church. A member of a Christian congregation is not to have fellowship with such subverters as Hymenaeus and Phitetus were, or with those, whether subverted or not as to creed, who engage in ungodly practices. He is not even to throw himself into the society of the merely indifferent. Thus only can he be a vessel unto honour. Three things are said about him who is a vessel unto honour. They turn upon the idea of usefulness; for that is essential to a vessel. The first has reference to an act of consecration. The second has reference to a use the Master has for the vessel. The third has reference to a course of preparation for the use. Christians are set apart to holy uses. This is partly their own act, in the dedication of themselves to God; and partly the Divine act in the sprinkling of the blood of Christ and anointing of the Holy Ghost. There is a use the Master has forevery Christian. This use may be said to be (distributively) every good work. A Christian can be turned to more uses than a particular kind of vessel. It rather needs all kinds of sacred vessels to express his usefulness. His preparation, then, is no simple matter; it cannot be carried through in a day or a year. In and through experience, embracing our own exercise of soul and the Divine blessing, we acquire habitudes for various kinds of service, which are not always in actual requisition, but may at any time be in requisition. Let us, then, be in such a state of preparation that the Master of the house can, as it were, take us up, and use us for whatever work he has to be done.

VIII PURE FELLOWSHIP. "But flee youthful lusts, and follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart." In this punctuation peace is not specially connected with what follows. The idea is certainly, even from the context, pure fellowship. Timothy was to act his part well in the Christian society with which he was connected. He had yet youth on his side, and, while that had its large possibilities of service, it had also its risks. It had fiery impulses, from which even a youthful minister was not exempt, and by giving way to which the Christian society would be seriously injured. Let him flee to a distance from his peculiar temptations; on the other hand, let him be in close pursuit of the virtues on which pure fellowship depends. There is that universal virtue, righteousness, which may be thought of as the observance of the Divine rules, Then there is faith, or reliance on promised strength. Then there is love, or proper regard for the common or individual good. There is, lastly, peace, or the keeping up of cordial intercourse and cooperation with brethren. The society by which he has to do his duty is regarded as composed of "them that call on the Lord out of a pure heart." All the more that some called on the Lord without the pure heart must he be faithful to the terms of communion with all who, in good faith, were servants of the Lord.

IX TREATMENT OF OPPOSERS.

1. Avoidance of controversy with them. "But foolish and ignorant questionings refuse, knowing that they gender strifes." The apostle does not say all questionings; for some might arise from honest difficulties, and these deserved to be met. But he says such questionings as were foolish, i.e. betrayed no honest struggle after the truth, and such as were ignorant, i.e. betrayed ignorance of the position questioned. Such questionings as, arising from egoism, did not deserve to be met, and the proper course was to have nothing to do with them. For they could not gender conviction, but petty strifes, in which the contest is not for the truth, but for personal or party victory.

1. The arts of gentleness with them. "And the Lord"s servants must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves." The Lord"s servant, such as Timothy was in a special sense, was not to strive. For how in that way could he be the servant of him who did not strive, nor cry, nor let his voice be heard in the streets? What became the Lord"s servant was to practise the arts of gentleness towards all. His part was, not to fight but to teach, not to be fiery under opposition, but to be patient. In accordance with his being a teacher and not a mere disputant, he was to communicate knowledge of the truth, by way of correcting false impressions to those who opposed themselves; and, in doing so, he might expect provocation, but in the character of the Lord"s servant he was to exhibit meekness.

2. Object aimed at. "If peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by the Lord"s servant unto the wilt of God." The interpretation which is introduced into the Revised Translation in the concluding words is not likely to find acceptance. There is a strong characterization of the opposers. They are in the snare of the devil, having been taken captive by him at the will of that person whose will, it is hinted, is decided enough for evil. The grammatical objection holds no more in Greek than in English; the thought is the badness of their case, for whom notwithstanding he asks efforts to be made. In connection with these efforts it was not impossible for God to grant them repentance, that change of moral disposition which was necessary to the right appreciation of the truth, and thus to recover them as from a state of spiritual intoxication, and to bring them out of the devil"s snare. The Lord"s servant is not soon to give up, but is to hope on, even with those who seem to be the devil"s willing tools. R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 14. There follow now a series of exhortations to Timothy, founded upon the important statements contained in the preceding verses, and bearing directly on the manner in which he should ply the work of the ministry, and withstand the errors which were already beginning to prevail in the church. Put them in mind of these things (ὑπομίμνῃσκε, sup. αὐτοὺς, which in a similar exhortation at Tit 3:1 is expressed). The things meant were, no doubt, those mentioned immediately before. Timothy was first rightly to apprehend and grasp them for himself, and then act as a faithful monitor in enforcing them upon others. Solemnly charging them (διαμαρτυρόμενος, the διὰ intensifying the meaning of the verb, and the verb, though primarily signifying to bear witness or testify, evidently meaning, in such a connection as this, to deliver a protest or charge, 1Ti 5:21) before God not to wrangle about words,—a practice already mentioned in 1Ti 6:4, and warned against as characteristic of a class of persons who were unsound at the very core, and of itself fitted to produce much mischief. So here it is declared to be profitable for nothing (χρήσιμον having for its object λογομαχεῖν, the art or practice of mere word-fighting); no one is in a moral respect the better for it. And worse than that, it is upon the subversion of them that hear: an elliptical clause, but plainly meaning that the practice tends to this melancholy result. And the reason is obvious; it serves to beget and nourish a captious, sophistical state of mind, the reverse of that babe-like spirit which receives the sincere milk of the word, and rests with a firm trust in the testimony it brings. If the parties in question were deficient in this before, they were sure to depart further from it by listening to such teaching: it would lead them entirely off from the foundations. (There is some variation both in the reading and the pointing of this text. Instead of μὴ λογομαχεῖν, MSS. A, C have μὴ λογομάξει—the imperative: Do not wrangle about words; and this forming a clause by itself, necessitates another distribution of the preceding words: Put them in mind of these things, solemnly charging them before God. But this is an unnatural sort of arrangement, and differs from the apostle’s usual practice; for elsewhere διαμαρτύρομαι precedes the exhortation to which it belongs: 1Ti 5:21; 2Ti 4:1. And though the reading above noticed must have early crept in, appearing as it does in the Latin versions, yet λογομαχεῖν is the text of א, D, F, K, L, and is exhibited in the Syr., Coptic, and Gothic versions.)

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

The Proper Dividing of the Word of God as Contrasted with the Practice of the Errorists.

v. 14. Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers.

v. 15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth.

v. 16. But shun profane and vain babblings, for they will increase unto more ungodliness.

v. 17. And their word will eat as doth a canker; of whom is Hymenaeus and Philetus,

v. 18. who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.

The connection between these specific charges and the previous admonitions and warnings is close and intimate, for Timothy was to make use of the knowledge imparted to him in his ministry: Of these things remind them, earnestly testifying before God that they do not indulge in quarreling, to no good but to the subversion of the hearers. These charges were intended, as the connection shows, chiefly for such men as were engaged in the work of the ministry. All these men were to be familiar with the doctrine as it had been taught by Paul and briefly summarized also in this letter. Timothy was to remind them of these truths, call them back to their memory, and not merely incidentally and secondarily, but with great and solemn emphasis. Before God, who searches hearts and minds, he was to remind the ministers of their duty. They should exclude, as altogether useless and unprofitable, the custom of striving with words, of quarreling endlessly, 1Ti 6:4; Tit 3:9. To indulge in human subtleties instead of preaching the sound doctrine of salvation, to attempt to explain with human philosophy what God has not revealed, serves only for spiritual undoing, for the subversion of the hearers. If men that occupy the position of teachers in the Church spend the time given them for the instruction of immortal souls unto salvation in the fruitless endeavor to make their own foolish ideas plausible, if possible, in the desire to pose before their people as great critics and unusually learned men, then the hearers become suspicious, then they begin to doubt the truth of the Christian doctrine, believing it to be a mere collection of human tenets. The result is, in many cases, that they are offended and turn from the Church entirely.

In order that Timothy might never become guilty of such behavior, St. Paul writes: Exert thyself to stand approved before God, as a workman that has no cause for shame, rightly dividing the Word of Truth. Timothy should use all diligence, should toil most assiduously, to prove himself a faithful servant of the Gospel and to stand approved in this respect in the sight of God. No matter when a reckoning should then be demanded of him, he would be able to point to such works in the performance of his office as would accord with the demands of God. He should be such a workman as not to cause disgrace, either to his Lord and Master or to himself. This is a very comprehensive, but incidentally a very necessary demand, which is addressed to every servant of the Word. And a chief point for establishing a pastor’s integrity in this respect is the test by which he is found a man that divides the Word of Truth properly. The expression is a term taken from the liturgical language of the Jews, and refers to the proper carving of the sacrificial animals. The allusion to the dividing properly is to the work of a steward in a household who makes the right distribution to each one under his care of such things as his office and their necessities require, as one commentator has it. It is the main problem and work of a Christian pastor to know how to divide and apply the Word of Truth, to remain always conscious of the distinction between the Law and the Gospel, and to apply these two doctrines to the conditions and needs of his hearers. It was with reference to this verse that Luther voiced his famous saying: "Therefore, whoever knows this art well, to divide the Law from the Gospel, place him at the head and designate him a doctor of Holy Writ. For without the Holy Spirit it is impossible to discern this difference. The Holy Ghost must here be Master and Teacher, otherwise no man on earth will be able to understand or teach it. " Or, as Walther says, secure, careless, wanton sinners must hear the thunder of the Law; contrite and poor sinners, however, the sweet voice of the Savior’s grace.

Whatever does not agree with this chief activity of the pastor should be put aside as dangerous: But profane, empty talkings shun, for they lead people all the farther into godlessness. As in 1Ti 6:20, Paul is not referring merely to useless, vain talkings, that have no use and value in the world, but to such as are incidentally profane, that are far from promoting all true sanctification. Any pastor that neglects the chief doctrines of the Christian faith in the interest of various human philosophies and secondary doctrines, threatens both his office and his person with a great danger. For these profane babblings advance godlessness, irreligion. In the same measure as a person finds pleasure in the various subtleties which false teachers delight in discussing, such as the question of the occupation of God before the creation of the world, the number and order of the angels, etc. , in that same measure his interest in sound Christian doctrine will decrease.

Just how far this dangerous influence may eventually extend St. Paul shows with regard to a concrete example: And their doctrine spreads like gangrene, of whom are Hymenaeus and Philetus, who have erred concerning the truth, saying that the resurrection has already taken place, and subverting the faith of some. The catchy phrases and plausible arguments used by the false teachers in trying to interest people in their subtleties always made some impression, especially upon such people as were not sound in their faith. Just as a cancer or gangrene attacks a weak spot in the body, one which has in some manner been prepared for such an attack, so the profane vanities of the errorists, so the false doctrine is most apt to find lodging in hearts that are not firm in the doctrines of the Catechism. With terrible quickness the disease will spread if once it has gained a hold in a Christian congregation. The sound flesh of the body of Christ, of His Church, is thus attacked and ruined, unless measures to prevent such an effect are taken in time. Paul names two men whom the disease had conquered, one Hymenaeus, possibly the same man as the one mentioned 1Ti 1:20, and Philetus. These men had not confined themselves to philosophical subtleties, but had continued in their unwholesome quest for false enlightenment, the result being that they missed the goal entirely, that they had erred in one of the fundamental doctrines. By some manner of foolish reasoning they had come to the conclusion that the resurrection of the dead had already taken place, probably by arguing that the Lord had only conversion, the resurrection of men’s souls from spiritual death, in mind when He used the term. The result might be that men might grow secure, believing that they were now safe, having once been converted, and could live as they chose. The denial of any fundamental doctrine of the Bible, such as the resurrection of the body, always results in destruction of faith.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The excellent advice which St. Paul gives to Timothy, to all the ministers of the church, and to all the Christian churches far and near, that they spend not their time in disputes, that they contend not about words, which have no tendency to make men either wiser or better, but serve only to violate the laws of charity, and cause men to wrangle eternally, and persecute one another with hard names and characters of reproach.

Here note, 1. What those things are which ought not to be matters of contention among Christians; namely,

1. Such things in which we differ from each other, rather in words, than in sense; ofttimes opponents mean the same things, but differ only in the way and manner of expression.

2. Such things as tend to little or no profit, either as to edification in faith, in love, or in practical godliness.

Observe also, The apostle’s argument, why we should not contend about these things; because they tend to beget strife and contention among Christians, by dividing them into factions and parties, and also tend to the subversion of the hearers, causing them to doubt of the truth of the faith, about which the contending parties cannot agree; "Charge them therefore, that they strive not about words to no profit, but to the subverting of the hearers."

Observe next, The solemn charge given to Timothy, as to the matter, manner, and method of his preaching; that the matter of it be the word of truth, the pure word of God, that it be divided rightly, to every one his portion, to every hearer his due, methodizing and distributing truth, as God would have it; terror to whom terror is due, comfort to whom comfort belongs.

The original word rendered rightly to divide, some think a sacrifical word, alluding to the right dividing of the sacrifice; which was laid upon the altar, separating the precious from the vile, and severing the parts which were not to be offered from them that were, and cutting out the sacrifice in such a manner as all had their share in them. As if St. Paul had said, "Study not for the applause of men, but for the approbation of God, as becometh a good workman, who needeth not to be ashamed of his work, whoever looks upon it; but let thy preaching and living be strait and conformable to the gospel, and thus study to shew thyself approved of God"

Hence learn, That although curious and unprofitable trifling with words in a pulpit be vain and sinful, yet it is the part of a skillful teacher, to order, methodize, and distribute truth in its proper place, and give every hearer his part and portion.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

14–18. Put them in remembrance. Those to whom you minister. Charging … that they strive not about words. We see proofs in both letters to Timothy that the idle speculations which did the church such damage a little later had already begun.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

The word "them" may refer to "the teachers" or "the people of the church"

before God

Paul speaks of God's awareness of Paul as if he is in God's physical presence. This implies that God will be Timothy's witness. AT: "in God's presence" or "with God as your witness" (See: Metaphor and Assumed Knowledge and Implicit Information)

against quarreling about words

Possible meanings are 1) "not to argue about foolish things that people say" or 2) "not to quarrel about what words mean"

it is of no value

"this does not benefit anyone"

to present yourself to God as one approved, a worker who has no reason to be ashamed

"to present yourself to God as a person who has proven to be worthy and with no cause for shame"

a worker

Paul presents the idea of Timothy correctly explaining God's word as if he were a skilled workman. AT: "like a workman" or "like a worker" (See: Metaphor)

accurately teaches the word of truth

Possible meanings are 1) "explains the message about the truth correctly" or 2) "explains the true message correctly."

translationWords

God

shame

word of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

14–16. CHARGE II. SHUN VAIN SPECULATIONS

14. θεοῦ. The evidence is here rather evenly balanced between θεοῦ and κυρίου, the rec. reading. θεοῦ is supported by אCG f g and the Bohairic; κυρίου by AD2EKLP d e &c.; but the MS. witness for θεοῦ is confirmed also by the fact that ἐνώπιον τοῦ θεοῦ is a common Pauline phrase, whereas ἐν. κυρίου only occurs once (2Co 8:21) and then in an O.T. quotation.

λογομαχεῖν. Lachmann is almost alone among critical editors in departing from the rec. text by reading λογομάχει with AC* and the Latins; λογομαχεῖν has the weight of authority in its favour, being supported by אD2EGKLP, the Syriac and the Bohairic versions.

ἐπʼ οὐδέν. This is the reading of א*ACP 17; G has ἐπʼ οὐδενὶ. The rec. text has εἰς οὐδέν with אcD2EKL.

14. ταῦτα ὑπομίμνησκε, put them in mind of these things; sc. remind those over whom you are placed of the need and the reward of courage and endurance. ὑπομιμνήσκω is only used once elsewhere by St Paul, at Tit 3:1.

διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ. see on 1Ti 5:21 and critical note above.

μὴ λογομαχεῖν, not to strive with words, i.e. not to indulge in controversy. See the note on λογομαχίαι at 1Ti 6:4; the verb λογομαχεῖν does not occur again in the Greek Bible.

ἐπʼ οὐδὲν χρήσιμον, which is profitable for nothing; the words are in apposition to the preceding λογομαχεῖν. χρήσιμος is a ἄπ. λεγ. the N.T. See critical note. The preposition ἐπί both here and in the next clause marks the result rather than the intention (which would be expressed by εἰς) of the logomachies which are condemned.

ἐπὶ καταστροφῇ τῶν ἀκουόντων, to the subversion of them that hear. καταστροφή does not occur again in the N.T. (in 2Pe 2:6 it is not the true reading), but it is not uncommon in the LXX.; it is used here as almost equivalent to the καθαίρεσις of 2Co 13:10, which is the direct opposite of οἰκοδομή.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

14-26.] Application of the above general exhortations to the teaching and conversation of Timotheus, especially with reference to the false teachers.

14.] These things (those which have just preceded vv. 8-13) call to their minds (reff.: the minds viz. of those among whom thou art ministering, as the context shews: see a similar ellipsis in Tit 3:8), testifying to them before the Lord not to contend with words (see 1Ti 6:4. The var. reading λογομάχει changes the whole arrangement, and attaches διαμαρτ. ἐνώπιον τοῦ κυρίου to the preceding. The chief objections to this are 1) that ὑπομίμνησκε διαμαρτυρόμενος ἐνώπ. τοῦ κυρίου is a very lame and inconsistent junction of terms, the strong emphasis of the διαμ. κ.τ.λ. not agreeing with the far weaker word ὑπομίμνησκε: 2) that in the other places where διαμαρτύρομαι occurs in St. Paul, it precedes an exhortation, e.g. 1Ti 5:21; ch. 4:1, and μαρτύρομαι Eph 4:17),—(a thing) useful (χρήσιμον is in apposition with the preceding sentence, as καθαρίζον in the rec. reading of Mar 7:19: see Winer, edn. 6, § 59. 9. b) for no purpose (the reading ἐπʼ οὐδέν, which has been put by,—cf. Ellic. here,—on account of the rec. illustrating St. Paul’s love of prepositional variation, does in fact illustrate it quite as much, ἐπί having dat. and accus. in the same sentence, cf. Ps. 117:9 Ed-vat [B1 def.] 3a &c. χρήσιμος is constructed with εἰς in LXX: e.g., Eze 15:4; Wisd. 13:11. Cf. also Wisd. 15:15), (but practised) to (on condition of following from it as a necessary consequence as if it had been by covenant attached to it) the ruin (the opposite of οἰκοδομή, cf. καθαίρεσις, 2Co 13:10) of them that hear.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

14-26. This paragraph passes from the thought of the subjectmatter (ἅ ἤκουσας, 2:2) to that of the character of the teaching and of the teacher. It begins with advice which Timothy has to give to others, but passes at once to advice to himself. Remind those to whom you hand on your teaching not to strive about mere words (14). Show them in yourself the example of a true worker and teacher, avoiding empty discussions which will tend more and more to lower the tone of religion and eat out the life of the Church (15-17). One case is given of such false teaching (18): two tests of the true teacher (19): there is a great variety of Character within the Church, good and bad, and a teacher must carefully keep from the bad, if he is to be fit for his Master’s work (20, 21). For yourself, avoid merely youthful impulses, aim at the central virtues, keeping in touch with all sincere Christians (22). Avoid profitless discussions and all that is inconsistent with the character of the servant of the Lord, who should be patient, skilful in teaching, hopeful for the conversion of opponents (22-26).

The whole paragraph is very analogous to I 4:6-16; but the notes specially characteristic of this are:

(a) The contrast of work (ἐργάτην 15, πᾶν ἔργον ἀγαθόν 21, τὸ ἐκείνου θέλημα 26) with mere talk (λογομαχεῖν 14, κενοφωνίας 16, λέγοντες 18, ζητήσεις 23).

(b) The contrast of true speech (τὸν λόγον τῆς ἀληθείας 15, ἤπιον 24, διδακτικόν 24, ἐν πρᾳότητι παιδεύοντα 25) and false (ἐπʼ οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων 14, βεβήλους 16, ὁ λόγος αὐτῶν ὡς γάγγραινα 17, ἀνατρέπουσι τήν τινων πίστιν 18, μωράς, ἀπαιδεύτους 23).

Paraphrase. These are the central truths of which you must remind any to whom you entrust your teaching, and you must charge them as in the sight of their Lord and Master not to be “word-warriors,” constantly arguing and wrangling with words as if they wished to ruin rather than to build up their hearers’ faith: such wrangling is perfectly useless. With regard to yourself, take all pains to present yourself before God as one who can stand His test—as a real worker, as one who will never be put to shame for bad or scamped work, but as teaching rightly the one message of the truth. But to all these irreligious and frivolous hair-splittings give a wide berth. Those who take part in them will go forward—on a downward grade of impiety: their message will be like a cancer eating into the sound members of Christ’s body. To that class belongs Hymenæus and Philetus, for they have entirely missed their aim about the truth, explaining away the literal resurrection and saying that Resurrection is only our past resurrection with Christ in Baptism, and thereby they are upsetting the faith of some. Yet be not alarmed; whatever false teachers may say, the solid foundation-stone of God’s Temple has been fixed once for all; and on it are two inscriptions carved first by Moses and renewed by Our Lord: one tells of God’s knowledge, “The Lord knoweth them that are His own”; the other of man’s duty, “Let every one who worships the Lord depart from iniquity.” Yet within the Church there will be great varieties: it is like a big house, in which there are not only vessels of gold and silver, but others of wood and earthenware; some for honourable, some for mean uses. If, then, any teacher keep himself quite clear of these false teachers, he will be a vessel for honourable use, set apart for service, ready to his Master’s hand, prepared to take part in any good work. But that you may be such a vessel, you must turn your back upon all merely youthful impulses and passions; you must set your face towards just dealings with others, towards loyalty, love, and peace with all who call the Lord their God out of a pure heart. But these foolish discussions with men of untrained minds persistently avoid: you know they only engender strifes, and, as Isaiah said, “A servant of the Lord must not strive”; nay, he must be courteous to every one, apt and skilful to teach, ready to bear with contradiction, speaking in a gentle tone, as he has to train the minds of opponents. He must always have in his heart the hopeful question, “May it not be that God will give them a real change of heart, and they will come to a real knowledge of truth? May it not be that they will come back to their sober senses, saved from the devil’s snare? May it not even be that I shall be a fisher of men, and save them alive, and bring them back to do their true Master’s Will?”

14. ταῦτα]=ταῦτα of 2:2, with the addition of the truths in 2:3-13. ὑπομίμνησκε i.e. remind the teachers of 2:2, who have to think of the good of their hearers (τῶν ἀκουόντων). διαμαρτύρομενος: cf. I 5:21, 6:13. λογομαχεῖν: cf. I 6:4 note.

χρήσιμον] perhaps governing ἐπʼ οὐδέν, “a course useful for nothing,” but probably agreeing with οὐδέν, “to no useful result”: cf. ἐπʼ οὐδενὶ χρησίμῳ, Plut. de ira cohib., p. 456 B (ap. Wetstein). Ambrosiaster’s note is suggestive, “Necesse est enim ut contentio extorqueat aliquid, immo multa quæ dicuntur contra conscientiam, ut intus in animo perdat, foris victor abscedat. Nemo enim patitur se vinci, licet sciat vera quæ audit. … Collatio ergo inter Dei servos esse debet, non altercatio”: cf. H. C. G. Moule (ad loc.), “The time of religious controversy is the time above all others to resolve that our souls shall live behind and above words, in conscious touch with the eternal Things.”

ἐπί] denoting the result (Blass, N.T. Gr., § 43. 3, but without any parallel instance); rather, the result is treated half-ironically as the purpose “as if they set themselves deliberately not to build up, but to throw down”; cf. 16.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Put them in remembrance [υπομιμνησκε] . o P. See on uJpomnhsin reminding, chapter. i. 5.

Charging [διαμαρτυρομενος] . In Paul only 1Th 4:6. Very frequent in Acts. See on Act 2:40; 20. 23. The sense is rather conjuring them by their loyalty to God. Paul uses the simple marturesqai in a similar sense. See Gal 5:3; 1Th 2:12 (note); Eph 4:17.

Before God [ενωπιον του θεου] . See on 1Ti 5:4.

Strive about words [λογομαχειν] . N. T. o. o LXX, o Class. Comp. logomaciav disputes of words, 1Ti 6:4, and see 1Co 4:20.

To no profit (ejp' ouJuden crhsimon). Lit. to nothing useful. Ep' ouJuden, o P. He uses eijv kenon to no purpose. See 2Co 6:1; Gal 2:2; Phi 2:16; 1Th 3:5. Crhsimov useful, N. T. o. To the subverting [επι καταστροφη] . Epi does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Katastrofh subversion, transliterated into catastrophe, only here and 2Pe 2:6. In LXX of the destruction or overthrow of men or cities. Katastrefein to overturn, Mt 21:12; Mr 11:15; Act 14:16, cit. Paul uses kaqairesiv pulling down, 2Co 10:4, 8; 2Co 13:10

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.