2 Timothy 4:2

Preach the word - The Word of God; the gospel. This was to be the main business of the life of Timothy, and Paul solemnly charges him in view of the certain coming of the Redeemer to judgment, to be faithful in the performance of it.

Be instant - see the notes at Rom 12:12. The meaning here is, that he should be constant in this duty. Literally, “to stand by, or to stand fast by;” that is, he was to be pressing or urgent in the performance of this work. He was always to be at his post, and was to embrace every opportunity of making known the gospel. What Paul seems to have contemplated was not merely, that he should perform the duty at stated and regular times; but that he should press the matter as one who had the subject much at heart, and never lose an opportunity of making the gospel known.

In season - εὐκαίρως eukairōs. In good time; opportunely; compare Mat 26:16; Luk 22:6; Mar 14:11. The sense is, when it could be conveniently done; when all things were favorable, and when there were no obstructions or hindrances. It may include the “stated and regular” seasons for public worship, but is not confined to them.

Out of season - ἀκαίρως akairōs. This word does not elsewhere occur in the New Testament. It is the opposite of the former, and means that a minister is to seek opportunities to preach the gospel even at such periods as might be inconvenient to himself, or when there might be hindrances and embarrassments, or when there was no stated appointment for preaching. He is not to confine himself to the appointed times of worship, or to preach only when it will be perfectly convenient for himself, but he is to have such an interest and earnestness in the work, that it will lead him to do it in the face of embarrassments and discouragements, and whenever he can find an opportunity. A man who is greatly intent on an object will seek every opportunity to promote it. He will not confine himself to stated times and places, but will present it everywhere, and at all times. A man, therefore, who merely confines himself to the stated seasons of preaching the gospel, or who merely preaches when it is convenient to himself, should not consider that he has come up to the requirement of the rule laid down by the apostle. He should preach in his private conversation, and in the intervals of his public labors, at the side of the sick bed, and wherever there is a prospect of doing good to any one. If his heart is full of love to the Saviour and to souls, he cannot help doing this.

Reprove - Or “convince;” See the notes at 2Ti 3:16. The meaning is that he was to use such arguments as would “convince” men of the truth of religion, and of their own need of it.

Rebuke - Rebuke offenders; Tit 2:15; see the use of the word in Mat 8:26; Mat 12:16, (rendered “charged”); Mat 16:22; Mat 17:18; Mat 19:13; Mat 20:31; Luk 4:35, Luk 4:39; Luk 17:13; Luk 18:15; Jud 1:9. In the New Testament the word is used to express a judgment of what is wrong or contrary to one’s will, and hence, to admonish or reprove. It implies our conviction that there is something evil, or some fault in him who is rebuked. The word in this verse rendered “reprove,” does not imply this, but merely that one may be in error, and needs to have arguments presented to convince him of the truth. That word also implies no superior authority in him who does it. He presents “reasons, or argues” the case, for the purpose of convincing. The word here rendered rebuke, implies authority or superiority, and means merely that we may say that a thing is wrong, and administer a rebuke for it, as if there were no doubt that it was wrong. The propriety of the rebuke rests on our authority for doing it, not on the arguments which we present. This is based on the presumption that men often Know that they are doing wrong, and need no arguments to convince them of it. The idea is, that the minister is not merely to reason about sin, and convince men that it is wrong, but he may solemnly admonish them not to do it, and warn them of the consequences.

Exhort - See the notes at Rom 12:8.

With all long-suffering - That is, with a patient and persevering spirit if you are opposed; see the notes on 2Ti 2:25; compare the notes on Rom 2:4; compare Rom 9:22; 2Co 6:6; Gal 5:22; Eph 4:2; Col 1:11; Col 3:12; 1Ti 1:16.

And doctrine - Teaching, or patient instruction.

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

2Ti 4:2. Ἐπίστηθι) be instant, be urgent.—εὐκαίρως, ἀκαίρως) Pricæus understands the word as it were proverbially, for assiduously, or at every time; and brings in support of his view the examples which follow:—Nicetus Choniates: παιδαγωγῷ ἐμβριθεῖ ἐοικὼς, εὐκαίρως ἀκαίρως ἀπέπληττεν, “like a severe schoolmaster, he was always beating, in and out of season.” Such is that expression of the Tragic writer Seneca: Incipe quicquid potes, Medea, quicquid non potes, “Medea, attempt whatsoever thou canst do and whatsoever thou canst not do;” i.e. anything whatever. Of Plautus: qui comedit quod fuit, quod non fuit, “one who eats up what there was, what there was not;” i.e. who devours everything. Of Terence: cum milite isto prœsens absens ut sies, “that whether present or absent, thou mayest be with that soldier.” Of Catullus: Hoc facias, sive id non pote, sive potest, “Do this, whether it be impossible or possible;” i.e. it must be done. Of Julian: ἐπορεύετο ἐπὶ τὰς τῶν φίλων οἰκίας ἄκλητος κεκλημένος, διαλλάσσων τοὺς οἰκειοτάτους ἀλλήλοις, “he went to the houses of his friends, whether invited or not, reconciling those most nearly related to one another.” Of Aristophanes: δικαίως καὶ ἀδίκως, “justly and unjustly,” where the Scholia say, “for in every way.” Of Virgil: digna, indigna pati, “to suffer things, worthy and unworthy;” where Servius says, it is a proverbial expression for all things. Of Terence: justa injusta, “things just or unjust;” where Donatus says, expressions of this kind are proverbial—“fanda nefanda,” right or wrong; “digna indigna,” worthy or unworthy. Pricæus has collected these examples, and more, all of which do not rest on the same footing as the example in the text. This is the meaning of the apostle: Be instant at ordinary and proper times, and beyond these, whether it be convenient for thyself and thy hearers or not, night and day; Act 20:31.—ἔλεγξον, ἐπιτίμησον, reprove, rebuke) The want of the conjunction is here appropriate. All these things do no violence to long-suffering [ch. 2Ti 3:10, 2Ti 2:24-25], but require it.—διδαχῇ, in doctrine) ch. 2Ti 2:24, note.

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

2Ti 4:2 . κήρυξον : In 1Ti 5:21 διαμαρτ . is followed by ἵνα with the subj.; in 2Ti 2:14 by the inf. Here the adjuration is more impassioned; hence the abruptness; this is heightened also by the aorists.

ἐπίστηθι : Insta, Be at hand , or Be ready to act . ἐπίστ . εὐκ . ἀκ . qualifies adverbially κήρυξον ; while the following imperatives, ἔλεγξον , κ . τ . λ ., are various departments of “preaching the word”.

εὐκαίρως ἀκαίρως : opportune, importune (Vulg.). So few καιροί remain available (see next verse), that you must use them all. Do not ask yourself, “Is this a suitable occasion for preaching?” Ask rather, “Why should not this be a suitable occasion?” “Have not any limited season; let it always be thy season, not only in peace and security and when sitting in the Church” (Chrys.).

Similar expressions are cited by Bengel, e.g., digna indigna; praesens absens; nolens volens . We need not ask whether the reasonableness, etc., has reference to the preacher or the hearers. The direction is to disregard the inclinations of both.

ἔλεγξον : Taking this in the sense convict , Chrys. comments thus on the three imperatives, “After the manner of physicians, having shown the wound, he gives the incision, he applies the plaister”.

ἐπιτίμησον : “The strict meaning of the word is ‘to mete out due measure,’ but in the N.T. it is used only of censure”. So Swete (on Mar 1:25 ), who also notes that with the exceptions of this place and Jud 1:9 , it is limited to the Synoptists.

παρακάλεσον : See on 1Ti 4:13 .

ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ : This qualifies each of the three preceding imperatives; and πάσῃ belongs to διδαχῇ as well as to μακρ ., with the utmost patience and the most painstaking instruction .

διδαχῇ : “( teaching ) seems to point more to the act , διδασκαλία ( doctrine ) to the substance or result of teaching” (Ell.). In the only other occurrence of διδαχή in the Pastorals, Tit 1:9 , it means doctrine .

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

Preach--literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Act 17:2, Act 17:18; Act 18:4, Act 18:19) is applied in Acts to discourses in the Christian Church. JUSTIN MARTYR [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. EUSEBIUS [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue (Luk 4:17-22; Act 13:15-16).

be instant--that is, urgent, earnest, in the whole work of the ministry.

in season, out of season--that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [CHRYSOSTOM, Homily, 30, vol. 5., p. 221]. I think with CHRYSOSTOM, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day (Act 20:31), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it.

reprove--"convict," "confute."

with, &c.--Greek, "IN (the element in which the exhortation ought to have place) all long-suffering (Ti2 2:24-25; Ti2 3:10) and teaching"; compare Ti2 2:24, "apt to teach." The Greek for "doctrine" here is didache, but in Ti2 3:16, didascalia. "Didascalia" is what one receives; "didache" is what is communicated [TITTMANN].

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 2. Preach the word] Κηρυξον τον λογον· Proclaim the doctrine, the doctrine of Christ crucified, for the sins of the whole world; the doctrine, that the Gentiles are invited to be fellow heirs with the Jews, and that for Jews and Gentiles there is no salvation but by faith in Christ.

Be instant in season, out of season] Επιστηθι ευκαιρως, ακαιρως. Be urgent whether the times be prosperous or adverse, whenever there is an opportunity; and when there is none, strive to make one. The Judge is at the door, and to every man eternity is at hand! Wherever thou meetest a sinner, speak to him the word of reconciliation. Do not be contented with stated times and accustomed places merely; all time and place belong to God, and are proper for his work. Wherever it can be done, there it should be done. Satan will omit neither time nor place where he can destroy. Omit thou none where thou mayest be the instrument of salvation to any.

Reprove] ελεγξον. Confute, the false teacher.

Rebuke] επιτιμησον. Reprove cuttingly and severely those who will not abandon their sins.

Exhort] παρακαλεσον. Comfort the feeble-minded, the diffident and the tempted.

With all long-suffering] In reference to each and all of these cases.

And doctrine.] The different modes of teaching suited to each.

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

2 Be instant in season, out of season By these words he recommends not only constancy, but likewise earnestness, so as to overcome all hindrances and difficulties; for, being, by nature, exceedingly effeminate or slothful, we easily yield to the slightest opposition, and sometimes we gladly seek apologies for our slothfulness. Let us now consider how many arts Satan employs to stop our course, and how slow to follow, and how soon wearied are those who are called. Consequently the gospel will not long maintain its place, if pastors do not urge it earnestly.

Moreover, this earnestness must relate both to the pastor and to the people; to the pastor, that he may not devote himself to the office of teaching merely at his own times and according to his own convenience, but that, shrinking neither from toils nor from annoyances, he may exercise his faculties to the utmost. So far as regards the people, there is constancy and earnestness, when they arouse those who are asleep, when they lay their hands on those who are hurrying in a wrong direction, and when they correct the trivial occupations of the world. To explain more fully in what respects the pastor must “be instant,” the Apostle adds —

Reprove, rebuke, exhort By these words he means, that we have need of many excitements to urge us to advance in the right course; for if we were as teachable as we ought to be, a minister of Christ would draw us along by the slightest expression of his will. But now, not even moderate exhortations, to say nothing of sound advices, are sufficient for shaking off our sluggishness, if there be not increased vehemence of reproofs and threatenings.

With all gentleness and doctrine. A very necessary exception; for reproofs either fall through their own violence, or vanish into smoke, if they do not rest on doctrine Both exhortations and reproofs are merely aids to doctrine, and, therefore, have little weight without it. We see instances of this in those who have merely a large measure of zeal and bitterness, and are not furnished with solid doctrine. Such men toil very hard, utter loud cries, make a great noise, and all to no purpose, because they build without a foundation. I speak of men who, in other respects, are good, but with little learning, and excessive warmth; for they who employ all the energy that they possess in battling against sound doctrine, are far more dangerous, and do not deserve to be mentioned here at all.

In short, Paul means that reproofs are founded on doctrine, in order that they may not be justly despised as frivolous. Secondly, he means that keenness is moderated by gentleness; for nothing is more difficult than to set a limit to our zeal, when we have once become warm. Now when we are carried away by impatience, our exertions are altogether fruitless. Our harshness not only exposes us to ridicule, but also irritates the minds of the people. Besides, keen and violent men seem generally unable to endure the obstinacy of those with whom they are brought into intercourse, and cannot submit to many annoyances and insults, which nevertheless must be digested, if we are desirous to be useful. Let severity be therefore mingled with this seasoning of gentleness, that it may be known to proceed from a peaceful heart.

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.

(2) Preach the word.—The language of the original here is abrupt and emphatic, written evidently under strong emotion and with intense earnestness. St. Paul charged his friend and successor with awful solemnity, as we have seen, “preach,” or proclaim. loudly and publicly, as a herald would announce the accession of his king. The exact opposite to what St. Paul would urge on Timothy is described by Isa. (Isa_56:10), when he speaks of God’s watchmen as “dumb dogs, who cannot bark, sleeping, lying down, loving to slumber.”

Be instant in season, out of season.—Some difference exists between commentators respecting the exact meaning to be given to the Greek word translated “be instant.” Some would give it the sense of drawing nigh to, and as it is not specified in the text to whom Timothy should draw nigh, they supply from the context “the brethren,” those to whom the word is preached: “draw near to Christian assemblies.” It seems, however, best to understand this rather difficult word as an injunction to Timothy to be earnest and urgent generally in the whole work of his ministry: “Press on, in season, out of season.”

In season, out of season.—In other words, “For thy work, set apart no definite and fixed hours, no appointed times. Thy work must be done at all hours, at all times. Thy work has to be done not only when thou art in church, not merely in times of security and peace, but it must be carried on, in the midst of dangers, even if thou art a prisoner and in chains, even if death threaten thee.”

So Chrysostom—who also uses St. Paul’s words here as an urgent call to ministers to labour on in spite of discouragement and apparent failure—telling them in his own bright, eloquent way, how fountains still flow on, though no one goes to them to draw water, and rivers still run on, though no one drinks at them.

Augustine asks and answers the question to whom “in season” and to whom “out of season” refers: “in season” to those willing, “out of season” to the unwilling. This, however, only touches a portion of the thought of St. Paul, who urges on God’s true servants a restless, sleepless earnestness, which struggles on with the Master’s work in spite of bodily weakness and discouragement, in face of dangers and the bitterest opposition.

Reprove.—Not merely those erring in doctrine, but generally those who are blameworthy: “Was tadelnswerthist.”

Rebuke.—A sharper and more severe word than the preceding. It is used by St. Jud_1:9, in his report of the words addressed by St. Michael to the devil: “The Lord rebuke thee.” It frequently occurs in the Gospels. (See, for instance, Mat_17:18, “And Jesus rebuked the devil.”)

Exhort.—Not only is he to remember ceaselessly to watch over the flock, and to reprove and rebuke the erring and sinners, but also with no less diligence to speak comfortable words of encouragement and hope to all, especially the dispirited and sad-hearted.

With all longsuffering and doctrine.—The word translated “doctrine” signifies, rather, teaching. He must reprove, rebuke, exhort, with all gentleness and patience; and in all this he must take care that “teaching”—the teaching which is right, and true, and full of hope—accompanies his rebuke and his words of comfort.

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

2. preach the word] The unconnected aorist is emphatic; so is the aorist, to indicate the ‘verb thought’ standing out with prominence; ‘I adjure thee, remember—preaching, persisting, reproving, rebuking, rousing,—to it, in God’s name!’ If the tenses had been present, the stress would have been different; ‘Go on with each, keep on at it, form the habit of it.’

be instant] The other uses of the word in N.T. are either in the sense (of person) ‘coming and standing by’ or (of time) ‘being present,’ cf. Act_17:5; as below 2Ti_4:6. Here the sense is the classical one of giving attention,’ ‘applying oneself to a thing. Compare Dem. De Cor., 305. 7, ‘what means and resources our country possessed when I entered on the administration, what when I applied myself to it I collected for her.’

in season, out of season] An oxymoron, not to be pressed literally any more than the familiar nolens volens, but implying, as we should say, ‘constant application.’ Vulg. ‘opportune,’ ‘importune.’

reprove] The same word as in 2Ti_3:16, ‘reproof’; less strong than the following ‘rebuke,’ which St Paul has nowhere else; it is frequent in the Gospels, and occurs Judges 9.

exhort] Or here perhaps ‘rouse’; see note on 1Ti_5:1. The order of the verbs in some mss. is ‘reprove, rouse, rebuke’; so Vulg. ‘argue obsecra increpa in omni patientia et doctrina,’ which the English Prayer-Book follows in the last prayer for the consecration of a Bishop ‘that he may be earnest to reprove, beseech and rebuke with all patience and doctrine.’

longsuffering] See 1Ti_1:16; 2Ti_3:10.

doctrine] Rather teaching; this word only occurs in Tit_1:9 besides, of the Pastoral Epistles, though it is used by all the Evangelists and by St Paul four times in his other Epistles. The distinction, drawn Tit_1:9, holds equally here between this word and the word translated ‘doctrine’ in 2Ti_4:3.

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.

Preach the word,.... Either Christ the essential Word, who is the sum and substance of the Gospel ministry; or the word of truth and faith, the Gospel of salvation, the word of righteousness, peace, and reconciliation by Christ; which is to be preached, or published, in like manner as heralds proclaim the will of their princes; openly, publicly, and with a loud voice, without adding to it, or taking from speaking out the whole, and keeping back no part of it; and that with all courage and boldness: some copies read, "the word of God"; and the Ethiopic version, "his word"; that is, the word of Christ:

be instant in season, out of season; that is, be constant and assiduous in the work of the ministry; be always and wholly in it, either preparing for it, or performing it; or doing those things which are annexed to it, or follow upon it; redeem time, and take every opportunity of dispensing the mysteries of grace, as a faithful steward of them; not only make use of the common and stated seasons for the ministration of the word and ordinances, but embrace every other that offers; make use not only of those seasons which may seem commodious and advantageous both to preacher and hearer, and promise usefulness and success, but even such as may seem incommodious and disadvantageous to flesh and blood; such as times of persecution and opposition; but none of these things should deter and move from the preaching of the Gospel. Several parts of the ministerial function to be insisted on and attended to are next mentioned, as being within the solemn charge given before God and Christ:

reprove; errors, and men for their errors and heresies; make use of convincing arguments taken out of the Scriptures, which are profitable for reproof of this kind; and which reproof sometimes is to be given with sharpness, as the case requires, that men may be sound in the faith.

Rebuke; or chide for sin; some privately, others more publicly, according to the nature and circumstances of the offence; some more gently, others more roughly, as is needful.

Exhort; to all the duties of religion respecting God and man; to show love, and to do good works; to hold fast the profession of faith, and walk as becomes the Gospel of Christ; and to persevere in faith and holiness: or "comfort", as the word may be rendered; for as the ministers of the Gospel are in some cases to be "Boanergeses", sons of thunder, so other cases they should be Barnabases, sons of consolation; and comfort distressed minds, by preaching the comfortable doctrines of peace, pardon, righteousness and salvation by Jesus Christ:

with all longsuffering: or patience. The success of the Gospel ministry should be patiently waited for as husbandmen do for the fruits of the earth. Those that give into error, and oppose themselves to the truth, should be instructed in meekness; and those who are overtaken in a fault should be gently rebuked, and restored in such a spirit; and every exhortation should be pressed as persons are able to bear it:

and doctrine; in a way that is instructive and teaching, and in agreement with the doctrine of the Scriptures, which are profitable for that purpose.

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

2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

Ver. 2. Be instant] Gr. επιστηθι, stand over it, stand close to it. Chrysostom, at Antioch, having preached many sermons against swearing, was at length asked when he would preach upon another subject? He answered, When you leave swearing, I will leave preaching against swearing.

In season, out of season] On the Lord’s day, on the week day, Volentibus nolentibus die importunus, Tu vis errare, tu vis perire, ego nolo, saith Augustine. Let men know, whether they will or not, that for lack of preaching they shall not perish. The shewbread stood all the week before the Lord; to show, that preaching is not out of season on any day. The friars of Basil held that it was Lutheranum diebus profanis praedicare, heretical to preach on working days. (Melch. Adam.) But Anthony Person, martyr, told his persecutors that they were bite sheeps and not bishops for neglecting to preach. It being as great a wonder at Rome to hear a bishop preach as to see an ass fly, said Dr Bassinet. But Bishop Ridley preached usually every sabbath day and holy day; so did Bishop Jewel, Dr Taylor, martyr, Mr Bradford, even during his imprisonment; preaching, reading, and praying was all his whole life. He did sharply reprove sin, pithily improve errors, sweetly preach Christ crucified, earnestly persuade to a godly life.

With all longsuffering, &c.] Si decimus quisque, si unus persuasus fuerit, ad consolationem abunde sufficit, saith Chrysostom. If you gain but the tithe of your hearers, or less, it is well.

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.

In season,[2] out of season; i.e. whether the hearers are willing to hearken to thee or not. Or, as others understand it, whether it be convenient or inconvenient for the to signify that the ministers of God must not desist from preaching, whatever troubles they are under. (Witham)

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[BIBLIOGRAPHY]

Greek: Eukairos akairos, Tempestive, intempestive.

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).

Preach; proclaim like a herald, cry like a common crier in the hearing of a multitude. Thus God to Isaiah, Isa 58:1; Cry aloud, spare not, lift up thy voice like a trumpet. The word; the word of truth, Isa 2:15, or the gospel, called the word by way of emphasis: see Mat 4:23; 24:14; Mar 1:14; 13:10; 16:15. The word of God, not old wives’ fables, endless genealogies, perverse disputings, unedifying questions, &c. This precept reflects upon unpreaching ministers, and impertinent, vain preachers.

Be instant; be earnest and diligent. This reflects upon a cold and perfunctory preaching. God bid Isaiah cry aloud, lift up his voice like a trumpet. Sinners are like deaf adders.

In season, out of season; that is, at all times, not on the Lord’s days only, but any other time when thou hast opportunity; not in times when thou mayst do it with safety, but when the wisdom of the flesh tells thee it is out of season. This reflects upon such as preach rarely, and consult their flesh, whether they should perform it at all, or no.

Reprove; elegzon, convince such as gainsay the truth.

Rebuke all sinners, all that live an ill life. This reflects upon those effeminate preachers, against whom Ezekiel denounced the woe, Eze 13:18, that sew pillows to all armholes; that prophesy smooth things instead of the right things of the word.

Exhort; persuade or comfort, (the word signifies both), as thou seest occasion.

With all longsuffering; but do what thou doest prudently, with meekness. God needeth not thy passion, though he makes use of thy art in instruction.

And doctrine; do it so as to join instruction with thy reproof. This reflects upon flattering, fawning, unfaithful preachers, and such as vent their own passion, rather than pursue their due end for instruction and reformation of souls.

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

2. What he is charged to do.

Preach—Proclaim as a herald, the word which, as herald, thou bearest from God to man.

Be instant—Or urgent and pressing, as becomes God’s herald, to force thy message on men’s attention.

Out of season—As they may esteem it; yet it will be in season if its very abruptness makes it effectual. Methods of the message. Men are entangled in sophisms, therefore reprove, that is, refute, convince them: they are persistent in known wickedness, therefore rebuke: they are slow to good, therefore exhort, incite, encourage, urge them. Tempers— longsuffering, for they will be long-trying; and doctrine—for they will need teaching, a continual inculcation of truth.

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

Teaching for doctrine, A.V Preach the Word (khruxon togon). It is impossible to exaggerate the dignity and importance here given to preaching by its being made the subject of so solemn and awful an adjuration as that in ver. 1 (compare the designation of khrux which St. Paul gives to himself in (1Ti_2:7; 2Ti_1:11) Be instant (ejpisthqi). The force of the exhortation must be found, not in the verb itself taken alone, but by coupling eujkairwv ajkairwv closely with it. Be at your work, attend to it always, in and out of season; let nothing stop you; be always ready, always at hand. Reprove (elegxon); see 2Ti_3:16, note. (comp. Mat_18:15; Eph_5:11; 1Ti_5:20) Generally with the idea of bringing the fault home to the offender. Rebuke (ejpitimhson); a stronger word than elegxon, implying more of authority and less of argument (Mat_8:26:17:18; Luk_19:39; Jud_1:9, etc.) Exhort (parakaleson). Sometimes the sense of "exhort," and sometimes that of "comfort," predominates. (see 1Ti_2:1 1Ti_6:2, etc.) Every way of strengthening and establishing souls in the fear and love of God is to be tried, and that with all long suffering and teaching. (For makroqumia, see ch. 3:10, note.) For "teaching" or "doctrine" (didach), St. Paul more frequently uses didaskalia in the pastoral Epistles; (1Ti_1:10 1Ti_4:6, 1Ti_4:13, 16 5:17 1Ch_3:10, 1Ch_3:16, etc.) but there does not seem to be any great difference of meaning. Possibly didach points more to the act of teaching. The use of it here, coupled with "long suffering," directs that the man of God, whether he preaches, reproves, rebukes, or exhorts, is always to be a patient teacher of God"s Word and truth.

HOMILIES BY W.M. STATHAM Ver. 2.

The apostolic injunction.

the Word." Timothy had not to create a gospel, but to preach one; and the "Word" is broad and vast enough for any preacher. The cross has for its circumference all truth, and is to be carried into all spheres of life.

I PREACH IT WITH INSTANCY. It is not a mere philosophy to interest students as an esoteric study; nor is it a mere elaborate theological thesis to be proven true. It has to do with "the present salvation" and the future well being of man. Instancy: for:

1. The season may be only now. Tomorrow preacher or hearer, or both, may be gone.

2. The truth can never be out of season. We need it always in all places,in all our duties, temptations, and trials.

II PREACH IT WITH AUTHORITY. That is, with the authority of truth, not your own ex-cathedra authority. "Meekly;" but not as though your congregations were patrons to be pleased, or Sanhedrims to try your opinions. Modestly; but with authority; not, as I said, your own authority, but the authority of truth, which has its own witness within. So you will reprove men fearlessly, never hiding them from themselves by cunning words of flattery. And you will "rebuke for evil soon spreads if it be not exposed and condemned at once just as Nathan boldly faced David, and said, "Thou art the man.

III PREACH IT WITH EXHORTATION. The teacher is not to be merely a scornful satirist of immorality a sort of Juvenal. Nor is he to be a lightning conductor of Divine wrath; he is to seek to save men. He has not done his work when he has revealed the Law of God against evil. He is to remember that the Christ he preaches is the Son of man who is come, "not to condemn the world, but that the world through him might be saved.

1. Long suffering is to be the spirit of his method. Remembering that humanity is frail and fallen, the preacher must be sympathetic, as himself needing mercy.

2. Doctrine is to be his remedy. The great revelation of a Divine Saviour and the promised Spirit, the Comforter. W.M.S.

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

Be instant - Insist on, urge these things in season, out of season - That is, continually, at all times and places. It might be translated, with and without opportunity - Not only when a fair occasion is given: even when there is none, one must be made.

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

Ver. 2. Here follow, in a series of imperative sentences, the several things which Timothy was taken bound to do; the imperatives all in the aorist, as noted by Ellicott, indicating rapidity of action, or the vivid nature of the address (Winer, Gr. § 43, 3, a). Preach the word—the word of God generally, no doubt, but that word more especially as connected with the realities, obligations, and hopes of the gospel. Be instant (ἐπίστηθι, lit. stand by, or near; and when used here in a moral sense, with reference, no doubt, mainly to what goes before,—the preaching of the word, implying an ever wakeful, ready attitude: be at it) in season, out of season—that is, at all times; for what may seem to the careless or lukewarm unseasonable occasions for making mention of the truth, will often by the zealous and faithful pastor be found opportunities of usefulness. It means, says Chyrsostom, “Have no definite time; let it be always time for thee: not in peace alone, or in quietness, or when sitting in the church. And if you should be in perils, if in prison, if compassed about with chains, if even going forth to death, at that very time convince, withhold not the word of rebuke. For then even rebuking is in season, when the work meets with success.” Truly and beautifully said, only somewhat too exclusively with reference to the circumstances of the pastor; for, as Calvin remarks, the reference should also be made to the people. “To the pastor, indeed, lest he should give himself to the function of teaching only at his own times, and when it suits his own convenience; but let him apply himself, sparing no labour and trouble. As regards the people, there is this importunate diligence, when they are entreated though in a state of slumber, when the hand is laid upon them while they are hurrying elsewhere, when they are chid as to the vain occupations of the world.” Then, as required by the various conditions of those addressed, a corresponding variety in the mode of address is enjoined: reprove, exhort, rebuke, in all long-suffering and teaching—διδαχῇ, which occurs only here and in Tit 1:9, of the Pastoral epistles, while διδασκαλία is of pretty frequent occurrence: the former having respect mainly to the work or mode of teaching; the latter to the thing taught—the instruction. This concluding part of the charge clearly implies that in his ministerial vocation Timothy should have to lay his account with much in the condition of those he had to deal with that would try his patience, and call for earnest pleading and remonstrance. Instead of listening with attentive ears and willing hearts to the gospel message, ready to hail what it taught, and comply with its requirements of duty, the corrupt tendencies of nature, the sluggishness of the flesh, the love of ease and the world, would present to his efforts too often a resisting medium, which would call for something else than soft and honeyed words—what might rather be likened to a sharp and two-edged sword. All faithful ministers must lay their account to a measure of the same, and must consequently know how to reprove and admonish as well as to win, to exhort as well as encourage. But it is of unspeakable importance for the success of their mission, that, when those severer methods have to be resorted to, all should be done in a gentle and patient spirit, or, as it is here, in every kind of long-suffering and teaching, continuing at the work in a forbearing, steady, peaceful manner, if haply the truth may thus find its way into the heart, and bring the stubborn will into captivity to the obedience of Christ. The more any one can carry on his ministerial work in such a spirit, the more is the conviction likely to take hold of his hearers that he really seeks their good, and that it will be well for them to listen to his counsels; whereas, if he should but mock their follies, fiercely denounce their sins, or flare up in passion at their opposition to the calls addressed to them, it is next to certain that no progress will be made—a prejudice rather will be created against the work of the ministry. He must act, as Chrysostom says again well, “not as one provoked, not as inflamed with hatred, not as insulting or as having found an enemy: let all such things be absent. But what? As one who loves and condoles, as sorrowing even more than the other, and grieved at the things which concern him.”

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

2. Preach the word. Proclaim the Word, as a herald of Christ. This is implied in the Greek. The Word is the Gospel and its teachings. Nothing else must be preached. The excellence of the Scriptures has just been mentioned (3:16, 17). These equip the preacher for his work. Be instant, etc. Preach on all occasions. Be urgent in the work.

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.

2. ἐπιτίμησον, παρακάλεσον. This, the rec. order, is adopted by WH and Lachmann with אcACD2EKLP. The order παρακάλεσον, ἐπιτίμησον is followed by Tischendorf in agreement with א*G, the Bohairic and the Latin versions; WH give it a place in their margin.

2. κήρνξον κ.τ.λ In the parallel passage, 1Ti 5:21, διαμαρτύρομαι κ.τ.λ. is followed by ἴνα with the subjunctive; here it is followed by a series of aorist imperatives. For such general precepts the present imperative is usual, but here we have the aorist, as the thought is of a line of conduct to be terminated at a definite epoch which is in view[522], viz. the Second Advent of Christ.

[522] See this illustrated in Blass, Grammar of N. T. Greek, § 58.2.

κήρυξον τὸν λόγον, proclaim the word, sc. of God (2Ti 2:9). ὁ λόγος is here used for ὁ λόγος τοῦ θεοῦ, the Divine message of the Gospel, as in Gal 6:6, Col 4:3 (see Additional Note on 1Ti 4:5).

ἐπίστηθι εὐκαίρως ἀκαίρως, be instant in season, out of season, sc. not only in regard to preaching, but to all the duties of your important office. Paul does not use εὐκαίρως elsewhere (but cp. 1Co 16:12 εὐκαιρεῖσθαι), nor ἀκαίρως (but cp. Php 4:10 ἀκαιρεῖσθα); the oxymoron is rendered well by the Latins, opportune, importune. The precept must be interpreted in practice so as not to do violence to that other precept μὴ δῶτε τὸ ἅγιον τοῖς κυσίν (Mat 7:6).

ἔλεφξον, reprove, rather than ‘bring to the proof,’ the marginal alternative of the R.V.; cp. 1Ti 5:20. The apparent parallelism between the clauses of this verse and those of 2Ti 3:16 is not to be pressed.

ἐπιτίμησον, παρακάλεσον, rebuke, exhort (see crit. note for the order of words). The verb ἐπιτιμᾷν is not used again by St Paul (cp. 2Co 2:6 ἐπιτιμία), but it is the regular N.T. word for ‘to rebuke.’ For παρακαλεῖν, παράκλησις, see on 1Ti 1:3; 1Ti 4:13.

ἐν πασῇ μακροθυμίᾳ. See note on 1Ti 1:16; this and the following διδαχῇ qualify the three preceding imperatives. Rebuke must be ἐν μακροθυμίᾳ, it being borne in mind that ἡ ἀγάπη μακροθυμεῖ (1Co 13:4).

καὶ διδαχῇ. Rebuke and exhortation must be accompanied with teaching, or they will be unprofitable. Evil and falsehood are less effectually dispelled by controversy than by the presentation of the good and the true.

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.

2.] proclaim (notice the sudden and unconnected aorists. Ellic. well observes after Schoemann, Isæus, p. 235, that the use of the imper. aor. seems often due, both in the N. T. and in classical authors, to the “lubitus aut affectus loquentis”) the word (of God. The construction after διαμ. is carried on in 1Ti 5:21 with ἵνα: in our ch. 2:14 with infinitives: here with simple imperatives, which is more abrupt and forcible), press on (ἐπίστηθι is generally referred to the last clause—‘be diligent in preaching:’ μετʼ ἐπιμονῆς κ. ἐπιστασίας λάλησον, as Thl.: and Thdrt., οὐχ ἁπλῶς καὶ ὡς ἔτυχεν αὐτὸν κηρύττειν παρεγγυᾷ, ἀλλὰ πάντα καιρὸν ἐπιτήδειον πρὸς τοῦτο νομίζειν. De W. doubts this meaning being justified, and would rather keep the verb to its simpler meaning ‘accede (ad cœtus Christianos),’ as Bretsch. and so Huther. But there seems no need to confine the sense so narrowly. The quotations in De W. himself justify the meaning of ‘press on,’ ‘be urgent,’ generally: not perhaps in preaching only, but in the whole work of the ministry. Cf. Demosth. p. 1187. 6, ἐπειδὴ … ἐφειστήκει δʼ αὐτῷ Καλλίστρατος καὶ Ἰφικράτης … οὕτω δὲ διέθεσαν ὑμᾶς κατηγοροῦντες αὐτοῦ,—‘pressed upon him,’ ‘urgebant eum:’ id. p. 70. 16, διὰ ταῦτʼ ἐγρήγορεν ἐφέστηκεν, …) in season, out of season (μὴ καιρὸν ἔχε ὡρισμένον, ἀεὶ σοὶ καιρὸς ἔστω· μὴ ἐν εἰρήνῃ, μὴ ἐν ἀδείᾳ, μηδὲ ἐν ἐκκλησίᾳ καθήμενος μόνον· κἂν ἐν τοῖς κινδύνοις, κἂν ἐν δεσμωτηρίῳ ᾖς, κἂν ἅλυσιν περικείμενος, κἂν μέλλῃς ἐξιέναι ἐπὶ θάνατον, καὶ παρʼ αὐτὸν τὸν καιρὸν ἔλεγξον, μὴ ὑποσταλῇς ἐπιτιμῆσαι· τότε γὰρ καὶ ἡ ἐπιτίμησις ἔχει καιρόν, ὅταν ὁ ἔλεγχος προχωρήσῃ, ὅταν ἀποδειχθῇ τὸ ἔργον, Chrys. I cannot forbear also transcribing a very beautiful passage cited by Suicer i. 146 from the same father, Hom. xxx. vol. v. p. 221: ἂν δʼ ἄρα τοῖς αὐτοῖς ἐπιμένωσι καὶ μετὰ τὴν παραίνεσιν, οὐδὲ οὕτως ἡμεῖς ἀποστησόμεθα τῆς πρὸς αὐτοὺς συμβουλῆς. καὶ γὰρ καὶ κρῆναι, κἂν μηδεὶς ὑδρεύηται, ῥέουσι· καὶ οἱ ποταμοί, κἂν μηδεὶς πίνῃ, τρέχουσι. δεῖ τοίνυν καὶ τὸν λέγοντα, κἂν μηδεὶς προσέχῃ, τὰ παρʼ ἑαυτοῦ πάντα πληροῦν· καὶ γὰρ νόμος ἡμῖν, τοῖς τὴν τοῦ λόγου διακονίαν ἐγκεχειρισμένοις, παρὰ τοῦ φιλανθρώπου κεῖται θεοῦ, μηδέποτε τὰ παρʼ ἑαυτοῦ ἐλλιμπάνειν, μηδὲ σιγᾷν, κἂν ἀκούῃ τις, κἂν παρατρέχῃ. This latter passage gives the more correct reference,—not so much to his opportunities, as the former, but to theirs (as Ellic. quotes from Aug. on Psa 128, vol. iv. p. 1689, “sonet verbum Dei volentibus opportune, nolentibus importune”). Bengel, from Pricæus, gives examples of similar expressions: “Nicetas Choniates, παιδαγωγῷ ἐμβριθεῖ ἐοικώς, εὐκαίρως ἀκαίρως ἐπέπληττεν. Julian: ἐπορεύετο ἐπὶ τὰς τῶν φίλων οἰκίας ἄκλητος κεκλημένος. Virgilii: ‘digna indigna pati,’ Terentii: ‘cum milite isto præsens absens ut sies.’ ” So fanda nefanda, plus minus, nolens volens, &c.), convict, rebuke (reff.), exhort, in (not ‘with;’ it is not the accompaniment of the actions, but the element, the temper in which they are to be performed) all (possible) long-suffering and teaching (not subjective, ‘perseverance in teaching,’ as Conyb.; but ‘teaching’ itself: it (objective) is to be the element in which these acts take place, as well as μακροθυμία (subjective). The junction is harsh, but not therefore to be avoided. Of course, hendiadys (= ἐν πάσῃ μακροθυμίᾳ διδαχῆς, Grot., Rosenm.) is out of the question. On διδαχή and διδασκαλία, see Ellicott’s note).

3,

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

2. τὸν λόγον] absolutely, cf. 1Th 1:6, Gal 6:6; cf. supr. 2:9 τοῦ θεοῦ, 15 τῆς ἀληθείας.

ἐπίστηθι] “insta.” Vulg. stand forward, stand up to your hearers; cf. Jer 46:14 = 26:14 LXX, ἐπίστηθι καὶ ἑτοίμασον.

εὐκαίρως ἀκαίρως] semi-proverbial, “at all times”: both whether or no the moment seems fit to your hearers, “welcome or not welcome”; cf. 3, 3:1 καιροὶ χαλεποί, Act 24:25 καιρὸν δὲ μεταλαβὼν μετακαλέσομαί σε: and “whether or no it is convenient to you” (cf. 1Co 16:12 ὅταν εὐκαιρήσῃ, Act 17:21), “in otio vel negotio,” “on duty or off duty,” “in the pulpit or out of it,” “take or make your opportunity.” So Paul himself had preached ἐν δεσμωτηρίῳ καὶ ἐν πλοίῳ καὶ παρακειμένης τραπέζης (Thdt.); cf. Sen. Ep. 121, “Et virtutes exhortabor et vitia converberabo; licet aliquis nimium immoderatumque in hac parte me judicet, non desistam” (Wetstein).

ἔλεγξον (cf. 3:16) ἐπιτίμησον (cf. 2Co 2:6) παρακάλεσον (ibid. 8). St. Paul’s treatment of the offender at Corinth is a good illustration of this combination, 1Co 5:1-5, 2Co 2:5-11.

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

Be instant [επιστηθι] . Better, be ready. Once in Paul, 1Th 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luk 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instant to press upon. Thus Latimer, "I preached at the instant request of a curate." So N. T., Rom 12:12, "Continuing instant in prayer."

In season [ευκαιρως] . Only here and Mr 14:11. LXX once, Sir. 18

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