2 Timothy 2:24

And the servant of the Lord - Referring here primarily to the Christian minister, but applicable to all Christians; for all profess to be the servants of the Lord.

Must not strive - He may calmly inquire after truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may “contend earnestly for the faith once delivered to the saints” Jud 1:3; but he may not do that which is here mentioned as strife. The Greek word - μάχεσθαι machesthai - commonly denotes, “to fight, to make war, to contend.” In Joh 6:52; Act 7:26; 2Ti 2:24;, it is rendered “strove,” and “strive;” in Jam 4:2, “fight.” It is not elsewhere used in the New Testament. The meaning is, that the servant of Christ should be a man of peace. He should not indulge in the feelings which commonly give rise to contention, and which commonly characterize it. He should not struggle for mere victory, even when endeavoring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candor; with nothing designed to provoke and irritate an adversary; and so that, whatever may be the result of the discussion, “the bond of peace” may, if possible, be preserved; compare the notes at Rom 12:18.

But be gentle unto all men; - see the notes at 1Th 2:7. The word rendered “gentle,” does not occur elsewhere in the New Testament. It means that the Christian minister is to be meek and mild toward all, not disputatious and quarrelsome.

Apt to teach; - see the notes at 1Ti 3:2.

Patient - Margin, “forbearing.” The Greek word here used does not elsewhere occur in the New Testament. It means, patient under evils and injuries. Robinson, Lexicon. Compare the Eph 4:2 note; Col 3:13 note.

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

2Ti_2:24

The servant of the Lord must not strive, but be gentle.

Conciliation

It is noteworthy how, in these Pastoral Epistles--which contain, so to speak, the last general directions to believers in Jesus as to life, as well as doctrine of, perhaps, the greatest of the inspired teachers--so many careful suggestions are given for the guidance of Christians in all their relations with the great heathen world. Conciliation may be termed the key-note of these directions. St. Paul would press upon Timothy and his successors the great truth that it was the Masters will that the unnumbered people who sit in darkness and in the shadow of death should learn, by slow though sure degrees, how lovely and desirable a thing it was to be a Christian; should come at length to see clearly that Christ was, after all, the only lover and real friend of man. (H. D. M. Spence, M. A.)

Gentleness becometh a minister

He must not be a fighter, quarreller; but meek, quiet, easy to be entreated: for such are fathers, nurses, surgeons, physicians. Oh, how much pity, tenderness of affection is required of them! Lambs, sucking babes, bones out of joints, stand in need of a gentle heart and finger to feed, nourish, and rightly to place them. To be fierce, cruel, outrageous, better befits a dog than a shepherd. (J. Barlow, D. D.)

True spirit of reform

The temper and deportment recommended by St. Paul in the text to those who undertake to serve God in the instruction of man, or in advancing any reformation, approve themselves to our sober judgment as best suited to the work in view, and alone conformable to the example and precepts of our blessed Saviour. But then we look back upon the history of the Church, which is in great part an history of ignorance and instruction, of corruptions and reformations, and we find that among the most prominent of the servants of the Lord, among the most remarkable leaders in religious progress, were those who, though apt to teach were also very apt to strive, and so far from being patterns of gentleness, patience and meekness, were rather remarkable for qualities of an opposite description, for rudeness, for hastiness, and for intemperance of language and action. We ask, whether, considering the task which these men assumed, the obstacles which they were obliged to contend with, and the success which rewarded their efforts, they were not, after all, the right kind of men for the work and for the time; whether their severe and even martial characteristics were not necessary to the accomplishment of their purpose; and whether a different kind of men, of more peaceful sentiments, and moderate designs and measures, would have made any head at all against the torrent of sin and error which they might endeavour to stem. We think of Luther, of Calvin of Knox--fiery, arbitrary, and often abusive men. But were they more so than they ought to have been? Here is the gospel rule on the one side, and here, on the other, are these impressive facts. Now, in few of these facts, must not the gospel rule admit of exception and modification? If this has at any time been my opinion, longer reflection has induced me to renounce it; and I am now convinced that truth never requires the sacrifice of love, that wrath and violence are never necessary to reforms, that the cause of Christianity is never really advanced by the operations of an unchristian spirit. Do i then undertake to say, that what we have been accustomed to call reformations are not reformations, and that the leaders of them do not deserve the name of reformers, which has so long been awarded them? I say no such thing. But I do venture to affirm, that these reformations would have been attended with less suffering and evil, and would have been more extensive than they were, if the reformers had manifested more of the Christian spirit than they did. I would attribute the success of those reformers whom I have already named, such as it was, and it surely was great, not to their failings but to their excellences, not to their vices but their virtues. They possessed in great perfection the energetic virtues: through the force of these virtues, and the force of truth, they succeeded as they did. Their bitterness, their fierceness, did not promote, but on the contrary impeded, the progress of the truths for which they contended. A Christian reform cannot be caused or aided by a spirit which the law of Christ expressly and utterly condemns. The real causes which bring it about are of another character.

1. There is, in the first place, the obviousness of the corruptions which the reformer would abolish, and which the pure and honest portion of society, when their eyes are opened, will unite in abolishing.

2. There is, in the second place, the equal obviousness of some good, which the reformer distinctly presents as an end, and which the well-disposed will assist him to establish.

3. There is, in the third place, the real virtue which the reformer manifests in the exhibition and accomplishment of his purpose.

4. In the fourth place, there is the vast amount of noble enthusiasm which is excited by the prospect of enormous corruptions on the one hand, and of great improvements and blessings on the other, and which enlists itself on the reformers side.

5. And, to go no further in the enumeration, there is the help of God, which is always bestowed upon those who, with whatever imperfections, are labouring to accomplish a high and worthy object. I find that my opinion is supported by an authority which, on such a subject, is entitled to more than common weight. I know, says the reformer John Wesley, speaking of the reformer John Knox, and of that fierce and barbarous spirit of his followers, which demolished the finest architecture of Scotland, I know it is commonly said, the work to be done needed such a spirit. Not so; the work of God does not, cannot need the work of the devil to forward it. And a calm, even spirit goes through rough work far better than a furious one. Although, therefore, God did use at the time of the Reformation sour, overbearing, passionate men, yet He did not use them because they were such, bat notwithstanding they were so. And there is no doubt He would have used them much more, had they been of a humbler and milder spirit. Instances, in sufficient number, might be mentioned beside that of Wesley, of men who, charged with an important message, and meeting with rude and cruel opposition in delivering it, have still delivered it with a kind and loving, and withal a steady voice, and who have been heard and obeyed at last, when opposers grew ashamed of their own ferocity, and sank into quietness from the want of exasperation. But if there were no such instances, I see not what is to forbid our pointing to the Great Redeemer, and requiring that all who work in His name should work with His spirit; and moreover asserting that whatever contradictions of this spirit are manifested by them are to be counted, not among their excellences, nor among qualities which are necessary to their success, but among their defects, and defects which their cause, if a Christian cause, might easily have spared. (F. W. P. Greenwood, D. D.)

Gentleness

It is a suggestive fact that the dove, which is regarded as the emblem of gentleness, has no gall-bladder. (H. O. Mackey.)

Power of gentleness

St. Anselm was a monk in the Abbey of Bec, in Normandy, and upon Lanfrancs removal, became his successor as director. No teacher ever threw a greater spirit of love into his toil. Force your scholars to improve? he burst out to another teacher who relied on blows and compulsion. Did you ever see a craftsman fashion a fair image out of a golden plate by blows alone? Does he not now gently press it and strike it with his tools; now with wise art, yet more gently raise and shape it. What do your scholars turn into under this ceaseless beating? They turn only brutal, was the reply. You have bad luck, was the keen answer, in a training that only turns men into beasts. The worst natures softened before this tenderness and patience. Even the Conqueror, so harsh and terrible to others, became another man, generous and easy of speech, with Anselm. (H. O. Mackey.)

The quietness of Christ

One feature of Christs teaching which St. Matthew notices, is the quietness in dealing with those by whom it was misunderstood. There was no fighting, no contention of words, no hot disputing, where it could be avoided, but retirement. So we are told that when the Pharisees held a council against Him, how they might destroy Him, He withdrew Himself fulfilling, St. Matthew Sells us, the old words, He shall not strive nor cry, neither shall any man hear His voice in the streets. I must, however, draw your attention to yet one more feature, His teaching was positive, not negative. There was much in the religion of the day that was so small, contemptible, and even base, that it might have seemed right and wise to pull down first and then build. But He, by His actions and His words, was constantly justifying His express statement that He came not to destroy, but to fulfil. So far from fulminating against the dead formality of the temple worship, He tried to make it better by purging it and infusing fresh life into it. His life and words were a continual filling in with a new spirit all that was good and helpful. Where He could transform He would never discard. Could we catch something of His spirit by retiring from, instead of fighting with, determined enemies, by transforming instead of discarding, how helpful our service of man in this respect would be! (Prof. G. H. S. Walpole.)

Christian gentleness

I remember to-day two masters I was under at school. One was a huge, burly fellow, with a sharp, unkind word, and a sharper punishment for every boy, big or little, who was guilty of an omission or a fault: and every lad, little or big in the school, hated him, and longed for the time when they would see him no more. The other was by no means a weakling, for he was a splendid fellow in the cricket-field; but he was as gentle as a child. And the roughest and wildest lads, who would have scorned to allow their faces to tell what they suffered under a cruel beating from the first, used to dread a quiet five minutes talk with the second master, who in a sweet low voice always used to begin with my dear boy. Few lads left the presence of that second master without having felt unable to repress the rising tears, and without a noble resolve to be better for the sake of the Christian gentleness with which the folly or the fault had been dealt with. (J. Bowker.)

Kind words

Kind words never blister the tongue or lips, and we never hear of any mental trouble arising from this quarter. Though they do not cost much, yet they accomplish much. They help ones own good nature and good will. Soft words soften our own soul; angry words are fuel to the flame of wrath, and make it burn more fiercely. Kind words make other people good-natured. Cold words freeze people, and hot words scorch them; and bitter words make them bitter, and wrathful words make them wrathful. There are such a number of other kinds of words, that we ought occasionally to make use of kind words. There are vain words, and idle words, and silly words, and hasty words, and empty words, and profane words, and boisterous words, and war-like words. But kind words soothe and comfort the hearer; they shame him out of his sour, morose, unkind feelings. We have not yet begun to use kind words in such abundance as they ought to be used. (Pascal.)

Scholars to be considered rather than subjects

If teachers could be convinced that every lesson in which a child, however it has increased its knowledge, has increased its dislike for knowledge, is a lesson worse than lost, then they would consider not only how subjects ought to be treated, but pupils. There are many who do great justice to their subjects, while they do great injustice to their pupils. The nature of the one is understood, but not the nature of the other. (Sunday School Teacher.)

Patient

(see Wis_2:19.)--Endurance of malicious detraction is one of the victories of grace. (H. R. Reynolds, D. D.)

Teaching better than controversy

This is what the servant of God should really aim at being: the teacher rather than the controversialist--rather the patient endurer of wrong than the fomenter of dissentions and wordy strifes. (H. D. M Spence, M. A.)

Impatience

Antony, the hermit, heard praise of a certain brother; but when he tested him he found that he was impatient under injury. Quoth Antony, Thou art like a house which has a gay porch, but is broken into by thieves through the back door. (C. Kingsley.)

Provocation wisely used

The oyster, when it is feeding, lies with its shell open a little way, so that the water may flow through it; and when any of the very little insects and animals on which it feeds comes floating in with the water, the oyster opens its mouth and swallows them. But it sometimes happens that things float in which the oyster does not want, and which it cannot swallow or eat. When it is lying quietly in the sunshine, and enjoying its meal, a little grain of sand may come inside the shell, so small that you and I could scarcely see it, but so hard and sharp, that if it gets under the oysters soft, tender body, it would irritate and pain it. What does the oyster do? It has no hands to catch hold of it and throw it out. Well, it does not, as we should say, get into a passion, and knock itself about the shell; no, it lies quite still, and with some of that beautiful, white, smooth, glossy matter, with which it has lined the inside of its shell, it covers the sand all over, and so makes it smooth too. And more than that, when the oyster is caught, and its shell is opened, if one of these small round beads is found, it is taken out and called a pearl, and sometimes makes a very valuable and handsome ornament. So provocation should be the occasion of developing the pearl of patience.

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

2:24 A servant of the Lord: See Titus 1:1; cp. Isa 42:1-2; 50:6; 53:7; Matt 12:14-21. • be able to teach, and be patient: See 1 Tim 3:2-3; Titus 3:2.

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

2Ti 2:24. Οὐ δεῖ μάχεσθαι, ought not to strive) ought not to be a bitter controversialist.—ἤπιον, διδακτικὸν· ἀνεξίκακον, παιδεὑοντα, mild, apt to teach: patient, instructing) A Chiasmus. In respect of all, the servant of the Lord ought to be mild, so he will be apt to teach: in respect of adversaries, he should be patient, so he will be able to instruct.[10] He ought neither to attack, nor resist: he ought to be mild, lest he should be the occasion of evils: and patient, so that he may endure evils.—διδακτικὸν, teaching) i.e. apt to teach. This implies not only solidity and ease in teaching, but even especially patience and assiduity. For we must ἀντέχεσπαι, hold fast, Tit 1:9, note, and that too with gentleness, James 3 :(17), and perseverance, Act 20:31, in all long-suffering and doctrine, below, ch. 2Ti 4:2.—ἀνεξίκακον) enduring evils. There is sometimes need of zeal, always of gentleness.

[10] Διδάσκω implies teaching, imparting knowledge. Παιδεύω implies training, disciplining, tutoring.—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_2:24-26. In regard to the last thoughts, Paul gives a sketch of the conduct which beseems the δοῦλος κυρίου. Δοῦλος κυρίου is here, as often, one who has been charged with the office of preaching the gospel.

Οὐ δεῖ μάχεσθαι] Luther is inaccurate: must not be disputatious; it does not denote so much the disposition as the act, and is in close relation with the preceding μάχας; it furnishes the reason, therefore, why he should not devote himself to foolish investigations, which only give rise to contentions.

ἀλλʼ ἤπιον εἶναι πρὸς πάντας] ἤπιος, here and at 1Th_2:7, amiable, friendly; properly, addressing in a friendly manner; it forms a pointed antithesis to μάχεσθαι.

διδακτικόν (1Ti_3:2). Hoc non solum soliditatem et facilitatem in docendo, sed vel maxime patientiam et assiduitatem significat, Bengel. According to the context here, the word expresses not only the ability, but also the willingness to teach.

ἀνεξίκακον] ἅπ. λεγ. (ἀνεξικακία, Wis_2:19, kindred in meaning with ἐπιείκεια), denotes the opposite of irritability: patient, submissive in regard to contradiction (perhaps slanderous).2Ti_2:25. ἐν πρᾳότητι is wrongly joined by Luther with ἀνεξίκακον: who can endure the wicked with gentleness; it belongs rather to what follows, and describes the manner of παιδεύειν.

παιδεύειν is here equivalent not to erudire, but to corripere. Luther: punish, set right, see 1Ti_1:20.

τοὺς ἀντιδιατιθεμένους] ἅπ. λεγ., synonymous with ἀντιλέγοντες, Tit_1:9, and denoting all opposed to the word of truth preached by the δοῦλος κυρίου. The context compels us to interpret it not as the unbelievers (Hofmann), but specially the heretics. The name, however, is not given to them because they are weak in faith (Wiesinger). Luthers translation is too strong: contumacious; comp. with this passage Tit_1:9; Tit_1:13. The rule here laid down is not in contradiction with the ἔλεγχε αὐτοὺς ἀποτόμως, Tit_1:13, not because the ἀντιδιατιθέμενοι here are different from the ἀντιλέγοντες of Tit_1:9, as Hofmann maintains, but because even with the ἐλέγχειν ἀποτόμως there should also be the ἐν πρᾳότητι παιδεύειν. The purpose which should guide the servant of the Lord in his conduct towards the ἀντιδιατιθέμενοι is given in the next words.

μήποτε δώῃ αὐτοῖς ὁ Θεὸς μετάνοιαν] μήποτε, whether it may not be, is joined with the conjunctive and the optative; comp. Buttmann, p. 220. The μετάνοια is here supposed to be necessary because the ground of opposition is ἀδικία; μετάνοια is the change of thought which is necessary εἰς ἐπίγνωσιν ἀληθείας.2Ti_2:26. καὶ ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος] In the verb ἀνανήφειν, the ἀνα may express motion from beneath, as in other verbs thus compounded (e.g. ἀναζέω), so that it is equivalent to become sober, i.e. come up out of the stupefaction which holds them down (Hofmann[41]); but the usual meaning of the word in classic Greek is, however, become sober again. If the word has this meaning here, then the ἀντιδιατιθέμενοι must be the heretics. The error into which they had fallen is to be compared with the intoxication which beclouds mens wits; the verb is ἅπ. λεγ. In 1Co_15:34 we have ἐκνήφειν.

The figure παγίς is certainly not in harmony with this verb; but a collocation of various figurative expressions is not infrequent; here it is more easy to justify it, as an intermediate thought like καὶ ῥυσθῶσιν (Heydenreich) may be at once supplied. The collocation may indeed be altogether avoided, if, with Michaelis and Hofmann, we connect ἐκ τῆς … παγίδος with ἐζωγρημένοι following; but against this there is the signification of this word, which does not mean being saved, but being taken captive.

ἐζωγρημένοι ὑπʼ αὐτοῦ εἰς τὸ ἐκείνου θέλημα] ζωγρεῖν has here the same meaning as in Luk_5:10 : catch, the notion alive being allowed to fall into the background. It is questionable whether the devil or the δοῦλος κυρίου (2Ti_2:24) is to be regarded as the ζωγρῶν. Several expositors, Wetstein, Bengel, Mack, Wiesinger, Hofmann, and others, have declared themselves in favour of the second view. But against this there is the perfect, since the ἀνανήφειν does not take place until they have been caught by the δοῦλος Θεοῦ;[42] besides, the meaning thus obtained would be open to the reproach of being too artificial.[43]

With the first view (Matthies, de Wette, van Oosterzee, Plitt) ἐζωγρημένοι may be joined in a natural sense with the preceding ΠΑΓΊΔΟς; Luther is therefore right: by whom they are caught at his will. The last words: ΕἸς … ΘΈΛΗΜΑ, are by Beza joined with ἈΝΑΝΉΨΩΣΙΝ: ad illius, nempe Dei, voluntatem, videlicet praestandam; hunc enim locum sic esse accipiendum mihi videtur utriusque illius relativi pronominis (ΑὐΤΟῦ … ἘΚΕΊΝΟΥ) proprietas et ipsa constructio postulare. But ἘΚΕΊΝΟΥ may very easily refer to the same subject as ΑὐΤΟῦ; see the passage cited by de Wette; Plato, Cratylus, p. 430 E: δεῖξαι αὐτῷ, ἂν μὲν τύχῃ, ἐκείνου εἰκόνα; comp. also Kühner, § 629, A 3.

As with Bezas interpretation, ἘΖΩΓΡ. ὙΠ. ΑὐΤΟῦ, would be made too bare (de Wette), the additional clause under discussion is to be joined with ἘΖΩΓΡΗΜΈΝΟΙ, as indeed it ought to be, according to its position.

Aretius takes the correct view of ἘΖΩΓΡ., but wrongly explains the words ΕἸς Κ.Τ.Λ. as equivalent to according to Gods will, i.e. so long as God pleases. Heinrichs, too, though he refers ἐκείνου rightly, wrongly says it is equivalent to ex suo arbitrio, pro suo lubitu. ΕἸς stands here rather as in 2Co_10:5; the ΘΈΛΗΜΑ ΤΟῦ ΔΙΑΒΌΛΟΥ is regarded as a local sphere into which they have been. taken; see Meyer on the passage quoted.

[41] Hofmann appeals to ἀναζῆν, Rom_7:9, for this signification; but comp. Meyer on that passage.

[42] Hofmann does not acknowledge the validity of the objection: The perfect partic. express nothing else than a condition abiding thenceforward; but this thenceforward is quite unsuitable here, for in the connection of ἐζωγρημένοι with ἀνανήψωσι that perfect does not show the position into which they enter only by ἀνανήφεινand which remains thenceforward, but to the position in which they were when the ἀνανήφειν took place.

[43] This is valid also against Theophylacts explanation: ἐν πλάνῃ νήχονται ἀλλὰ ζωγρηθέντες ὑπὸ Θεοῦ … ἀνανήψωσιν ἀπὸ τῶν ὑδάτων τῆς πλάνης.

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 2:24 . δοῦλον δὲ Κυρίου : here is used in its special application to the ministers of the Church. On the general teaching, see 1Th 2:7 , 1Ti 3:3 , Tit 3:2 .

ἤπιος , as Ell. notes, implies gentleness in demeanour, πραΰτης meekness of disposition. “ Gentle unto all men, so he will be apt to teach; forbearing towards opponents, so he will be able to correct ” (Bengel).

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

To win them through our patient bearing with them, but not to please them or excuse them in their wickedness.

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

not strive--"The servant of the Lord" must imitate his master in not striving contentiously, though uncompromising in earnestly contending for the faith (Jde 1:3; Mat 12:19).

gentle unto all men--"patient" (Greek, "patient in bearing wrongs") in respect to adversaries. He is to be gentle so that he may occasion no evils; patient so that he may endure evils.

apt to teach--implying not only solid teaching and ease in teaching, but patience and assiduity in it [BENGEL].

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 24. The servant of the Lord must not strive] See on 1Ti 3:2; 1Ti 3:3.

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

24 But the servant of the Lord must not fight Paul’s argument is to this effect: “The servant of God must stand aloof from contentions; but foolish questions are contentions; therefore whoever desires to be a ‘servant of God,’ and to be accounted such, ought to shun them.” And if superfluous questions ought to be avoided on this single ground, that it is unseemly for a servant of God to fight, how impudently do they act, who have the open effrontery of claiming applause for raising incessant controversies? Let the theology of the Papists now come forth; what else will be found in it than the art of disputing and fighting? The more progress any man has made in it, the more unfit will he be for serving, Christ.

But gentle towards all, qualified for teaching When he bids the servant of Christ be “gentle,” he demands a virtue which is opposite to the disease of contentions. To the same purpose is what immediately follows, that he be διδακτικός, “qualified for teaching.” There will be no room for instruction, if he have not moderation and some equability of temper. What limit will be observed by a teacher, when he is warmed for fighting? The better a man is qualified for teaching, the more earnestly does he keep aloof from quarrels and disputes.

Patient to the bad The importunity of some men may sometimes produce either irritation or weariness; and for that reason he adds, “bearing with them,” at the same time pointing out the reason why it is necessary; namely, because a godly teacher ought even to try whether it be possible for him to bring back to the right path obstinate and rebellious persons, which cannot be done without the exercise of gentleness.

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.

(24) And the servant of the Lord must not strive.—Although these directions and commandments in all cases belong to God’s servants of every degree and calling, yet some of them, as we should expect from the nature of the Epistle, peculiarly apply to Timothy and those like Timothy specially devoted to the ministry of the Word. And so here everything which is likely to be the cause of strife, heart-burning, or hot words, is, St. Paul urges, singularly out of place in the life of a servant of that Lord who fulfilled to the letter that Isaiah prophecy of Messiah, “He shall not strive, nor cry; neither shall any man hear His voice in the streets.” (See Mat_12:19-20.)

But be gentle unto all men.—Quiet and kind, not only to those belonging to the brotherhood of Christ, but, as is expressly mentioned, to all. It is noteworthy how, in these Pastoral Epistles—which contain, so to speak, the last general directions to believers in Jesus as to life as well as doctrine of perhaps the greatest of the inspired teachers—so many careful suggestions are given for the guidance of Christians in all their relations with the great heathen world. Conciliation may be termed the key-note of these directions. St. Paul would press upon Timothy and his successors the great truth that it was the Master’s will that the unnumbered peoples who sit in darkness and in the shadow of death should learn, by slow though sure degrees, how lovely and desirable a thing it was to be a Christian; should come at length to see clearly that Christ was, after all, the only lover and real friend of man.

Apt to teach, patient.—The Greek word is better rendered by the forbearing of the margin than by “patient.” Patient of wrong, however, best gives the full force of the original. This is what the servant of God should really aim at being: the teacher rather than the controversialist—rather the patient endurer of wrong than the fomenter of dissensions and wordy strifes.

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

24. And the servant of the Lord] The conjunction here is exactly parallel in its force to ‘and follow after’ in 2Ti_2:22. ‘The servant,’ not ‘a servant,’ the emphatic position of ‘servant’ at the beginning is best rendered by the definite article. ‘Servant,’ that is, ‘bondservant’ or ‘slave,’ the title by which St Paul frequently describes himself as ‘a minister of Christ.’ Cf. Tit_1:1.

gentle] The word only occurs in N.T. here and 1Th_2:7, denoting ‘an outward mildness and gentleness, especially in bearing with others,’ Ellicott; who connects it with one of the Greek roots for ‘speak,’ so that it would have originally meant ‘kind of speech.’

apt to teach] See 1Ti_3:2.

patient] A compound adjective more exactly ‘patient of wrong,’ and so better forbearing. The first part of the word is the same as ‘tolerable’ in Luk_10:14.

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.

And the servant of the Lord must not strive,.... By "the servant of the Lord" is not meant any believer in common, but a minister of the word, as Timothy was; such an one ought not to strive about words to no profit, about mere words, and in a litigious, quarrelsome manner, and for mastery and not truth; though he may, and ought to strive for the faith of the Gospel; this is praiseworthy in him:

but be gentle unto all men; not only to troubled minds, and wounded consciences, by supplying them with the precious promises and truths of the Gospel; and to backsliders, by restoring them in a spirit of meekness; but even to those who contradict the truth, and themselves, by mild and kind instructions.

Apt to teach, showing a willingness to instruct the ignorant and obstinate, and making use of abilities given for that purpose, notwithstanding all discouragements; for it follows,

patient, or "bearing evil"; not only the infirmities of weak brethren in the church, and the reproaches and persecutions of profane men in the world; but also the contradictions and oppositions of the adversaries of truth, so as not to be irritated and provoked, or to be discouraged, and desist from the defence of the Gospel.

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

24 And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

Ver. 24. Must not strive] μαχεσθαι, scold, wrangle, Ne rixando amittatur veritas, ut fere fit, lest by striving about the truth we utterly lose it. Facta est fides Evangeliorum, fides temporum, et cum fides una esse debeat, eo pene ventum est ut nulla sit. A sad complaint of Hilary. Erasmus observeth, that in the primitive times there were so many sects and heresies, and so much pretending to the truth by them all, that it was a witty thing to be a right believer. A late writer complaineth, that a Christian now is not the same thing as formerly. Our heads are so big (like children that have the rickets) that all the body fares the worse for it.

Patient] Or, tolerant of evil, both persons and occurrences; he shall have his back-burden of both, and must both bear and forbear: {a} Taceo, Fero, Spero, I am silent, I endure, I hope, must be his motto, as it was Hyperius’.

{a} ανεξικακον. ανεχου και απεχου. sustine, abstine

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.

Fit to teach [9] and instruct others. (Witham)

===============================

[BIBLIOGRAPHY]

Docibilem, Greek: didaktikon. See 1 Timothy iii. 2. which is there translated doctorem, and it signifies one fit to teach.

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).

He that is the servant of the Lord in the work of the ministry,

must not μαχεσθαι, fight or strive; he must neither be a striker nor a brawler, neither fight with his hands nor his tongue.

But be gentle unto all men; but show himself to all courteous, of a soft temper, meek and gentle.

Apt to teach, patient: see the notes on 1Ti 3:2,3.

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

24. Servant of the Lord—Who serves or represents the Lord’s side in the great discussion.

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

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

The Lords servant for the servant of the Lord, A.V; towards all for unto all men, A.V; forbearing for patient, A.V The Lord"s servant (doulon Kuriou). So St. Paul repeatedly describes himself (Rom_1:1; Gal_1:10; Php_1:1; Tit_1:1) as do also the apostles James, Peter, Jude, and John (Jam_1:1; 2Pe_1:1; Jud_1:1; Rev_1:1) The term seems, therefore, especially (though not exclusively, (Eph_6:6; 1Pe_2:16; Rev_19:2, 5 22:3) to describe those whose office it is to preach the gospel, either as apostles or as ministers. (Col_4:12) Must not strive (macesqai); a conclusive reason against engaging in those foolish and ignorant questionings which necessarily engender strife. Gentle (hpion); only here and in 1Th_2:7, where we see how St. Paul carried this precept into practice. A nurse does not meet the child"s waywardness by blows or threats, but by gentleness and love. It is a classical word. Apt to teach. (see 1Ti_3:2, note) Forbearing (ajnexikakon); only here in the New Testament, not found in the LXX, and only in late Greek. It means literally "bearing up against ill treatment," patiently enduring it.

The importance of ministers cultivating a peaceful and forbearing spirit.

I THE TRUE TEMPER OF THE MINISTER OF CHRIST.

1. Negatively. "The servant of the Lord must not strive." This does not mean that

(1) he is not to contend earnestly for the faith; (Jud_1:4) but

(2) that he is not to fight about trifles, nor to argue with acerbity of temper, nor for mere victory. The "bond of peace" must be maintained in controversy.

2. Positively.

(1) "But be gentle unto all men;" cultivating a spirit of habitual conciliation, while using arguments of the greatest cogency.

(2) "Apt to teach;" showing capacity and disposition to instruct the ignorant and the obstinate.

(3) "Patient;" bearing with the infirmities of weak brethren, with the irritating oppositions of adversaries, and with the reproaches of evil men generally.

(4) "In meekness instructing those that oppose themselves" to the truth as it is in Jesus, thwarting or perverting the gospel. The minister must be ready to instruct such persons in a meek and humble spirit, because they may be ignorant, or ill-informed, or deeply prejudiced from the circumstances of their early training.

II THE BENEFITS THAT WILL ACCRUE FROM SUCH METHODS OF INSTRUCTION. "If God peradventure will 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 will of God.

1. A meek and gentle address may bring such errorists to repent of their sin and accept the true doctrine of faith. It is possible to repel them by our harsh reproaches. We ought rather to show them the truth without passion, and enforce it with all the kindly urgency of true affection. The necessity of repentance in such a case marks the essentially sinful character of opposition to the truth.

2. The servant of the Lord may be the means of recovering out of error as well as sin.

(1) Error is the devil"s snare as well as sin, for it leads downwards to sin. It acts like a stupefying drink.

(2) Some errorists awake out of their intellectual intoxication, if they are wisely dealt with, and open their eyes to the blessed truth of the gospel.

(3) The will of God once established in such hearts, as the guiding principle of life, completes the recovery from error. T.C.

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

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

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

Vers. 24-26. But the servant of the Lord, it is added, must not strive, but be gentle toward all: not a person of contentious and combative disposition, but of mild and conciliatory bearing. Every one who is a true believer in Christ, and in any sphere of life is called to do service to Him, ought to be such; for it is what Christ Himself, the great pattern of believers, pre-eminently was; but the connection makes it plain that servant of the Lord is here taken in the more emphatic sense—of those who, like Timothy, were set apart to special service—evangelists and ministers of the word. In such a case it is more in accordance with our idiom to say the than a servant of the Lord, though the δοῦλον of the original is without the article; but the prominent position of the word, at the very commencement of the sentence, and its being coupled also with a defining genitive (Κυρίου), serve substantially the same purpose as our definite article. Besides being gentle in his bearing, the Lord’s servant must be apt to teach (1Ti 3:2, which see), I (ἀνεξίκακον, enduring evil), in meekness correcting those who oppose themselves—meaning thereby persons within the professing church, but who, taking up some false notions, or misled by perverted counsels, set themselves to withstand the pure teaching and goodly order of Christ’s kingdom. Such persons need to be firmly met, and brought under a corrective, wholesome administration (παιδεύοντα, see at 1Ti 1:20, Tit 2:12), yet conducted with a meek and forbearing spirit. And the reason follows: if peradventure, or sometime perchance, God may give them repentance unto the full knowledge of the truth. The form of expression is peculiar, indicative of hope, yet mingled with much doubt and hesitancy: μήποτε δώῃ αὐτοῖς ὁ Θεὸς, literally, lest at any time God may give them. But what is meant is, plainly, not something to be dreaded, but something to be desired and hoped for, only of so uncertain or improbable a kind, that there was only a faint prospect of seeing it realized. Μὴ is here used somewhat irregularly, in its dubitative sense; ποτὲ, with which it is united, is not otiose, but brings its own signification of indefinite time; and while marking clearly the complete contingency of the change, still leaves the faint hope that at some time or other such a change may, by God’s grace, be wrought within” (Ellicott). See also Winer, Gr. § 56, 2, b, note by Mr. Moulton, who suggests as a translation, whether haply; and Scherlitz, Grundzüge der Neutest. Gräcität, p. 365, perhaps fully better, whether God may not still give. It is an elliptical sentence, and cannot, as it actually stands, be very definitely construed; while yet there is plainly enough expressed a hesitating, yet not altogether groundless hope, that the desired good might be ultimately reached. The if peradventure, therefore, of the Authorized Version gives the sense nearly as well as any rendering that could be adopted.

In regard to the good itself to be sought in behalf of the opposers in question, a twofold description is given: first, that through a μετάνοιαν, a benignant change of heart wrought by the grace of God, they might come to the full knowledge (ἐπίγνωσιν) of the truth—might not know it in part merely, or in so superficial a manner as to leave the spirit and temper of the inner man still unsubdued by its hallowed influence. Only the full knowledge, apprehended and embraced by a properly receptive heart, would be sufficient to win them over to the obedience of Christ. The other aspect presented of the good in question is contained in the next verse, 2Ti 2:26: and that they may return to soberness out of the snare of the devil. Such is the only ascertained sense of the verb ἀνανήψωσιν, found only here in the New Testament writings. The parties in question are contemplated as having sunk into a kind of drunken or benumbed state, through the artful devices of the great adversary, and capable only of being recovered to sobriety of thought and soundness of moral perceptions by being dealt with in a kindly and temperate, yet faithful exercise of authority. In that case, with God’s blessing on the means employed, the delusive spell might possibly break, and a position of freedom and safety be gained by them. The sentence is here, again, elliptical; and the full import plainly is, that they may return to soberness, [and so escape] out of the snare of the devil. The bewildered or stupefied state into which they had fallen was as if they had been caught in a snare of the wicked one; and so the dispelling of the one brought an escape from the other.

The remaining clause is attended with some difficulty, and has been variously interpreted: ἐζωγρημένοι ὑπʼ αὐτοῦ εἰς τὸ ἐκείνου θέλημα, being, or having been, taken captive by him, for, or according to the will of him. Such is the plain rendering of the words, which in themselves are simple enough. But in the original there are two pronouns, which are at least most naturally referred to different subjects, as indeed they do refer, in a passage quite near (2Ti 3:9), where the one (αὐτός) has respect to a nearer, the other (ἐκεῖνος) to a more remote party. Cases have been produced in which both pronouns, when occurring in a single sentence, have respect to the same subject (Kühner, § 629, 3). But they are somewhat exceptional, and, as stated by Alford, it took place only when it was sought by such a use of ἐκεῖνος to emphasize the subject. The meaning, therefore, can hardly be that given by the Vulgate, a quo captivi tenentur ad ipsius voluntatem; reproduced in our English version, “who are taken captive by him at his will,” adopted still by De Wette and Huther; for, so rendered, the devil would be the subject of both pronouns, with no more emphasis in connection with the one than the other: αὐτοῦ would have served equally well in both places. The objection applies also to the view of the Greek expositors, who ascribe the taking captive not to the devil, but to God, and as the product of His will, which is liable to the further objection that it represents men, who had just returned to the free use of their intellectual and moral powers, as now taken captive, though in a better sense than before—borne away by another power than their own. Nor is the matter much mended by Bengel, Wetstein, and others, who would refer the αὐτοῦ, who takes captive, not to God Himself, but to the servant of God, through whose instrumentality the blessed captivity is effected, and God’s will in this respect made good. This gets rid, indeed, of the objection as to the two pronouns being made to refer to one subject; but there still remains the apparent unnaturalness and impropriety of representing persons, just restored to sense and liberty, going into captivity—carried captive, on this supposition, by a human agent, who, immediately before, was taught to regard his working upon them to any good purpose as only a bare possibility. A transition of this sort wants verisimilitude. It seems necessary, therefore, to a satisfactory explanation, that we understand by the power who takes captive the devil, and, as a matter of course, that the captivity so effected be associated with the preceding period of spiritual intoxication, when the parties lay locked, as it were, in a stupefying delusion. The tense also confirms this view—the perfect, not the aorist—pointing, therefore, not to a single act, but to a continued state: having been taken captive by him. Then the concluding clause, εἰς τὸ ἐκείνου θέλημα, unto (in pursuance of, or for the carrying out of) the will of Him—namely, of God: this may grammatically be connected, either with their captivity to the power of evil, which in that case comes to be regarded as under His appointment and control; or, as appears more natural, with their recovery from that state—the restoration to sobriety of mind, which is all one with escaping from the snare and captivity of the devil, being the fulfilment, in their experience, of His gracious will. The whole passage, then, might be read, pointed, and slightly paraphrased thus: In meekness correcting those who oppose themselves, if peradventure God may give them repentance [to come] unto the full knowledge of the truth; and that they may return to soberness, [and so escape] out of the snare of the devil (by whom they had been taken captive), according to the will of Him (God), who for this end seconds the efforts of His servant, by giving the spirit of repentance and true enlightenment.

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

By the servant of the Lord, we are here to understand all the bishops and governors, the pastors and teachers, of the church; by not striving, that they are not to irritate and provoke such as dissent and differ from them; not to strive indecently with the tongue, but by soft and gentle words, by close and hard arguments, endeavour to convince their judgment; for no man that is in an error thinks that he is so; therefore if we go about by violence to rend men’s opinions from them, they will but hold them so much the faster; but if we have but so much patience and charity as to unrip their errors by degrees, they will at last fall into pieces of themselves. The servant of the Lord must \not strive, but be gentle to all, and patient; it follows farther, in meekness instructing, --if God, peradventure, &c.

Where note, 1. The duty directed to; and that is, without bitterness and passion, but with great lenity and meekness, to instruct the erroneous, even when the oppose the truth; such especially as do it out of ignorance, and for want of better information, are particularly to be pitied, and patiently borne with, together with those who labour under the prejudices and prepossessions of a contrary education; in meekness instructing those that oppose.

Note, 2. The benefit hoped for, and the advantage expected, by such meek and gentle methods of instruction as are here directed to;

1. That Almighty God may peradventure give them repentance, blessing such prudential and pious means for their conversion from error and seduction; and

2. That they may be recovered out of Satan’s snares and temptations, they being at present captivated by him according to his will.

Learn, 1. That if erroneous and misled persons will not bear gentle teaching, much less will they yield to sharp invectives, or provoking disputes.

Yet, 2. Disputations wisely managed, like defensive wars, are both useful and necessary in defence of the truth, though they do not bring over gainsayers.

Learn, 3, That until erroneous and misled persons can be brought by consideration to be agents in recovering themselves, no teaching or disputing will be sufficient or effectual to recover them: That they may recover themselves out of the snare of the devil, who are taken captive by him.

Lastly, error is the devil’s snare as well as sin: error is as dangerous as vice; the one is an open road, the other is a by-path, to hell and destruction; consequently, such a Christian as has a due regard to, and value for his own salvation, will be as much afraid of erroneous principles as of debauched practices: That they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

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

24. The servant of the Lord must not strive. Hence, should not engage in these profitless discussions.

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.

in meekness

"meekly" or "gently"

educate those

"teach those" or "correct those"

God may perhaps give them repentance

Paul speaks of repentance as if it were an object that God could give people. AT: "God may give them the opportunity to repent" (See: Metaphor)

for the knowledge of the truth

"so that they will know the truth"

They may become sober again

Paul speaks of sinners learning to think correctly about God as if they were drunk people becoming sober again. AT: "They may think correctly again" (See: Metaphor)

leave the devil's trap

Paul speaks of the devil's ability to convince Christians to sin as if it were a trap. AT: "stop doing what the devil wants" (See: Metaphor)

after they have been captured by him for his will

Convincing Christians to sin is spoken of as if the devil had physically captured them and made them his slaves. This can be stated in active form. AT: "after he has deceived them into obeying his will" (See: Metaphor and Active or Passive)

translationWords

lord

servant

teach

patient

meek

God

repent

know

true

Satan

snare

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

24. δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι. But the Lord’s servant (a title generally applicable to all Christians, as at 1Co 7:22, but specially appropriate to one who has been entrusted with the oversight of the Lord’s family, as Timothy had been) must not strive, sc. must not give way to the temptations of controversy with other Christians. In a true sense he is a ‘soldier’ (2Ti 2:3) and his course is a ‘warfare’ (see on 1Ti 1:18); but his foes are spiritual powers of evil and not his brothers in the family of Christ.

ἀλλὰ ἤπιον κ.τ.λ., but, on the contrary, he must be gentle toward all, apt to teach, patient of wrong. ἤπιος, gentle, is not found again in the N.T.[519]; it seems to have special reference to that kindliness of outward demeanour, so important in one who was, as bishop, the persona ecclesiae, the representative of the Church to the world. That a bishop should be διδακτικός has been already laid down, 1Ti 3:2, where see the note.

[519] At 1Th 2:7, νήπιοι seems to be the true reading.

ἀνεξίκακος, a word which does not occur elsewhere in the Greek Bible (cp. ἀνεξικακία Wis 2:19) expresses patient forbearance.

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.

24. δοῦλον κυρίου] here in its special sense of a minister (cf. Rom 1:1, Php 1:1), probably with a conscious reference to the picture of the servant of Jehovah in Isa 42:1-3, 53. One who like Christ has to do the Lord’s own work of winning and saving; cf. G. A. Smith, Isaiah, ii. p. 288; Chadwick, The Social Teaching of St. Paul, c. 5.

ἤπιον] as both Paul and Timothy had been at Thessalonica; cf. 1Th 2:7 (si vera lectio). ἀνεξίκακον here only in N.T. But the ἀνεξίκακος will be tried by persecution; cf. Wisd 2:19 δικάσωμεν τῆν ἀνεξικακίαν αὐτοῦ.

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

The servant of the Lord [δουλον κυριου] . The teacher or other special worker in the church. Comp. Tit 1:1; Rom. i. l; Gal 1:10; Phi 1:1, Col 4:12. Of any Christian, 1Co 7:22; Eph 6:6. The phrase is often applied to the Old Testament prophets as a body : see Amo 3:7; Jer 7:25; Ezr 9:11; Dan 9:6. To Joshua, Jud 2:8; to David, Psa 77:70.

Must not [ου δει] . Moral obligation.

Gentle [ηπιον] . Only here and 1Th 2:7 (note).

Apt to teach, patient [διδακτικον, ανεξικακον] . Didaktikov apt to teach, only here and 1Ti 3:2 (note). Anexikakia forbearing, N. T. o. Anexikakia forbearance Wisd. 2 19. Rend. Forbearing.

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