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Directions to Timothy how he may become further efficient in the preservation of the truth, and in his conflict with error
2Ti_2:14-26
2Ti_2:15. Study to … which needeth not to be ashamed. After the Apostle has now pointed out to Timothy the evils he has to contend with in his sphere of action, he tells him what he must, in his own person, seek to accomplish.—Study, óðïýäáóïí ; be zealously affected thereto. “Verbum conveniens characteri totius epistolæ;” Bengel.—To show thyself approved unto God. Äüêéìïò = spectatus, probatus; to be taken here absoluté, not to be connected with the following ἐñãÜôçí . Ðáñáóôῆóáé ôῷ Èåῷ (comp. Rom_6:13; Rom_6:16), not only = åὐÜñåóôïí åἶíáé ôῷ Èåῷ , but so that he become manifest to God as äüêéìïò . In what character he must address himself to the service of God, appears from the words which immediately follow: a workman, &c. ἜñãÜôçò , also Php_3:2; 2Co_11:13, is used of labor in the field of the kingdom of God. Ἄíåðáßó÷õíôïò , he who is not ashamed of His cause (comp. Php_1:20; 1Jn_2:28); strictly, barefaced, impudent; hence, one who does not expect confusion. “Cui sua ipsius conscientia nullum pudorem incutiat.” Others explain: one who, without being ashamed of himself, comes forward freely for the cause of the Lord, as in 2Ti_1:8, which explanation is less supported by the context than the foregoing.—Rightly dividing the word of truth. A more precise designation of the laborer “approved unto God,” which has made much trouble for the interpreters of every age. The word of truth can be, naturally, nothing else than the gospel which Timothy preached. Ὀñèïôìåῖí , recte secare; strictly, to cut in the true direction. In respect, now, of the question in how for this conception can be applied to the ëüãïò ôῆò ἀëçèåßáò , we must certainly agree with De Wette, when he says that, without proof from usage, men have had in their minds the dissection of an animal offered in sacrifice, or of the cutting up of bread upon the part of the ïἰêüíïìïò . His own view, however, that the metaphor is borrowed originally from ploughing, admits just as little of satisfactory proof as the other supposition, that the figure is taken from the work of the carpenter (Conybeare and Howson). It was likewise entirely arbitrary when certain church-fathers (Chrysostom, Œcumenius, Theophylact) were pleased to have thought of the cutting off of what was foreign, or of false teachers; and, least of all, is there any ground here (Calovius, Olshausen) for supposing that the correct distinction between the law and the gospel is enjoined. If we weigh all maturely, De Wette’s interpretation will, in the end, have the most in its behalf (comp. êáéíïôïìåῖí , nova via incedere). As the farmer, when he cuts crooked furrows, injures his field, so also the minister of the word, who does not rightly deal with it. That also which Paul here desires of Timothy, is just the reverse of the êáðçëåýåéí ôὸí ëüãïí ôïῦ Èåïῦ (Gal_2:14; 2Co_2:17); and the old church-fathers were in so far forth right when they used, now and then, ὀñèïôïìßá in the sense of ὀñèïäïîßá . In any event, there is here an opposition to heterodidaskalia, no prescript for the practical conduct of Timothy, which must be wholly adjusted to the word of God.
2Ti_2:16. But shun … unto more ungodliness. Of profane, empty chattering (see Observ. on 1Ti_6:20).—Shun, ðåñéÀóôáóï , avoid; strictly, go out of the way of (comp. Tit_3:9). Why we must go out of the way of this, the immediately following phrase shows: for they will increase unto more [fall into a greater measure of] ungodliness. Ἄóåâåßáò is to be understood here as genitive, dependent upon ἐðὶ ðëåῖïí ; and the entire expression is to be considered not merely a warning, but also a prophecy, as 2Ti_3:13. The Apostle speaks of error itself, not of loose babbling (Luther), and especially shows how apparently pure theoretic error has nevertheless a pernicious practical tendency.
2Ti_2:17. And their word will eat as doth a canker. “The blessed Luther has translated ãÜããñáéíá by cancer (Krebs), but it signifies a still more miserable evil; because he who is afflicted with cancer can still nevertheless preserve his life from ten to twenty years; but he who is smitten with gangrene dies in a few hours, if the limb wherein the disease is be forthwith not cut off; for it deprives one limb after another of life and sensation, through the entire body. The Greeks call this disease, usually, óöÜêåëïí , and amongst us it is named gangrene” (kalte Brand); Starke. The tertium comparationis is the extensive and intensive spread of the disease in the body of the entire congregation. Jerome, in the Commentary upon the Epistle to the Galatians: “Doctrina perversa ab uno incipiens, vix duos aut tres primum in exordio auditores invenit, sed paulatim cancer serpit in corpore.”—Hymeneus and Philetus. [“That these two were Gnostic teachers, none of the ancients do insinuate; nor did the Gnostics teach that the ‘resurrection was past already,’ but that the flesh was not fit to rise,” &c.; Whitby. We should be cautious in making assertions about Gnosticism in the apostolic age. The Gnostic temper was in being then, but how much of it had come to the surface under a distinctly Christian form is still an obscure matter. Cf. Gibbon, vol. i., chap. 15; Baur, Christliche Gnosis, p. 36 sqq.—E. H.] Hymeneus, mentioned also in 1Ti_1:20, remained in his error; the other (an ordinary nomen proprium, see Wetstein on the place) is not known farther.
2Ti_2:18. Who concerning the truth have erred, ïἴôéíåò ðåñὶ ôὴí ἀëÞèåéáí ἠóôü÷çóáí ; literally, who, in respect of the truth, have missed the way (De Wette); comp. 1Ti_6:21 ( ἀóôï÷åῖí ; strictly, to lose or miss the good). Wherein the core of their error consisted, the Apostle states in the words: saying that the resurrection is past already.The resurrection can only be the resurrection of the dead bodies, which Paul, upon the ground of our Lord’s own words (Joh_5:28-29), teaches us to expect at the end of the present dispensation, simultaneously with the personal parousia of the Lord (see 1Co_15:53-54; 1Th_4:13-18). It is also in the meanwhile evident, from 1Co_15:12, that already, very early, in the congregation, there were persons to whom this apostolic doctrine was offensive, and who either denied it, or, through a false spiritualism, avoided it. The view (Baur) is consequently wholly superfluous, that there is here a pointed reference to Marcion, which, in that case, still further, would be a proof against the genuineness of the Epistle. In so far as we can learn the very earliest Gnosticism from the genuine Epistles of Paul, the view contains nothing improbable that already in the Apostle’s time, at Ephesus and other places, false teachers appeared, who understood, what the gospel teaches of a resurrection in the specific sense, of a spiritual resurrection to some higher gnosis, or also to a new life in fellowship with Christ, and misapplied perhaps even expressions of the Apostle, as Rom_6:3; Eph_2:6, and other passages, for the purpose. They found, indeed, amongst the Essenes and Therapeutæ, and still more amongst the Sadducees, manifold points of contact, and they stood, through their morbid idealism, in principial opposition to the healthy and vigorous realism of the apostolic preaching [Predigt = êÞñõãìá , the thing preached.—E. H.], while they also overthrow the faith of some. The hope of the future resurrection was indeed an essential factor of the Christian faith, and Paul always laid the greatest stress Upon it (comp., e.g., Act_24:15). The denial of the future resurrection must also lead to a perversion of the fact of the resurrection of Christ, which had already taken place, and shake to its foundations the whole fabric of the Christian faith ( ἀíáôñÝðåéí , Vulg., labefactare), especially amongst the ἀìáèåῖò and ἀóôÞñéêôïé , of whom there is mention in 2Pe_3:16.
2Ti_2:19. Nevertheless, the foundation of God, &c. “Paulus ingressus in hanc tristem commemorationem de dissipationibus Ecclesiæ, opponit consolationes duos, alteram publicam, alteram pertinentem ad singulos;” Melanchthon. It is as if the Apostle were feeling the need of encouraging himself, together with Timothy, with a nevertheless, like that of Asaph (Psa_73:1). The firm foundation of God, however ( ὁ ìÝíôïé óôåñåὸò èåìÝëéïò ôïῦ Èåïῦ ), the hard foundation-stone, the firm foundation laid by God Himself. It is incorrect to maintain that èåìÝëéïò here = ïἰêßá ; rather, the foundation of the building must be understood, although with the firmness of the foundation, the firmness like wise of the building itself is secured. Apparently the Apostle here refers to the latter, and one can in so far forth say that the èåìÝëéïò ôïῦ Èåïῦ denotes nothing else than the congregation founded by God Himself. “But Paul designates this as èåìÝëéïò , not because this expression means in itself a building, but in so far as the congregation, as it has been established originally by God, forms only the substructure of the edifice, which is to be gradually completed;” Huther. So all becomes intelligible enough; and it is just as useless as it is arbitrary to think here, by èåìÝëéïò , of believers in general (Chrysostom), or of the entire evangelical truth (Theodoret), or of the doctrine of the resurrection (Michaelis, Ernesti), or of the decree of election (Calvin), or of the Divine promises (Ambrose), or, in a word, of anything for which the connection, as well as the literal meaning of the words, gives a support equally feeble.—Standeth sure. Ἔóôçêåí , notwithstanding, and in spite of all human efforts to shake or to destroy the building of God.—Having this seal, Ἔ÷ùí ôὴí óöñáãῖäá ôáýôçí . From the remote ages, it was the custom to place inscriptions upon door-posts, as well also as upon corner-stones (comp. Deu_6:9; Deu_11:20; Rev_21:14). In other passages, also, the Apostle uses the word óöñáãßò in a metaphorical sense; e.g., Rom_4:11; 1Co_9:2; Eph_1:10. Here, by the same word, a superscription is signified which stands legible on the ëéè . èåìÝë ., whereby the peculiarity of the house of God built thereupon is expressed, and also security for its imperishable continuance is given. The superscription is twofold (symbolum)—perhaps with reference to the two sides of the seal, each of which is furnished with a special motto. The first, The Lord Knoweth them that are his, by the judgment of most interpreters, an allusion to Num_16:5, LXX: Ἔãíù êýñéïò ôïὺò ὔíôáò áὑôïῦ . More probably, however, it is a reminiscence of the word of the good Shepherd (Joh_10:14).—And, Let every one that nameth the name of Christ [the Lord] depart from iniquity. The second side; according to some, an allusion to Num_16:26, or to Isa_52:11. A thought so simple and clear requires no searching, however, after an Old Testament sympathetic chord. To name the name of the Lord is not precisely the same as to call upon this name for salvation (Seligkeit = blessedness) (Act_2:21), but it means, to confess this name as that of Christ, the Lord (comp. 1Co_12:3). The invocation of this name is completely inseparable from a renunciation of unrighteousness, which, of itself, banishes the sinner from the kingdom of God (Mar_7:23). Ἀäéêßá includes also here the doctrine of the false teachers, in so far as this of itself leads to ἀóÝâåéá (see 2Ti_2:18). The obverse side of the inscription refers also to the highest consolation of the faithful (Bengel: “Novit amanter, nee nosse desinit, sed perpetuo servat suos”), the reverse side to their holy calling; while the union of the two pithy sentences shows that in this way the immovable firmness of the building of God, both upon the part of God and also of men, is secured perfectly Since the Lord knows indeed them that are His, so also, in point of fact, He distinguishes them from those who do not belong to Him, and will never permit Himself to make any mistake through the mere outside of these latter. If every one who names His holy name must depart from all unrighteousness, then sin can never succeed, even when it has already crept into the temple of the Lord, in destroying it wholly. A building which demands holiness, carries within itself no ground of dissolution and overthrow.
2Ti_2:20. But in a great house, &c. To the question whether, by the great house, we are to think here of the whole world, or in particular of the Christian Church, Calvin returns the proper answer: “Non convenit inter interpretes, an domus magna Ecclesiam solam, an totum mundum significet. Ac contextus quidem huc potius nos ducit, ut de Ecclesia intelligamus; neque enim de extraneis disputat Paulus, sed de ipsa Dei familia. Quod tamen pronuntiat, generaliter verum est, adeoque aliter ab eodem Apostolo ad totum mundum extenditur.”—[“It is not settled amongst interpreters whether ‘great house’ signifies the Church only, or the entire world. And the context indeed leads us rather to understand it of the Church. For Paul is not discoursing of outside matters, but of the family of God itself. Nevertheless, what he declares is true generally, and so elsewhere by the same Apostle is applied to the whole world”] (Rom_9:21). He expected, apparently, from Timothy, the not unnatural objection as to why evil, if only here in time, is permitted generally within the temple of God, and is not rather at once wholly cast forth from it. In the way of answer, Paul refers to the fact, that with the comparatively large extension of this building, it cannot well be otherwise than in other great houses; in other words, that in a community so numerous in membership, significant moral diversity amongst its individual members must necessarily exist. There is no reason for thinking here exclusively of the ministers of the congregation, since, rather, what is here said can be equally well applied to its members. By vessels of gold and of silver, we may understand the true, the faithful, the eminent teachers and members of the congregation; by vessels of wood and of earth, not the less distinguished, yet who, at the same time, are ever upright believers (it is not necessary to purify the house of such, 2Ti_2:21), but mere Christians in name, and false teachers; in other words, those who are represented, in the well-known parable of the Lord (Matthew 13), as the tares among the wheat, as the worthless fish in the net. The first-named vessels are to honor, the last to dishonor; not of the house nor of the proprietor, but only in respect of themselves, in so far as they subserve an honorable or an ignominious use. The Apostle says besides, moreover, in Rom_9:21, that they have been ἡôïéìáóìÝíá thereto. In both these classes, as is manifest from the diverse materials here named, there are gradations, whereby before all it must not be overlooked that the first are made of imperishable, noble metal, the latter, on the other hand, of fragile wood or earthen ware, and are not designed for enduring, but only for temporary use, after which they are cast aside. How often the visible Church is compared by Paul to a building, is known (comp. upon 1Ti_3:15).
2Ti_2:21. If a man therefore purge himself, &c. “Hæc mundatio non est desertio congregationis, sed conversio ad Deum;” Melanchthon. The in ward separation from the evil is here denoted, with out which there can be no moral purification (comp. 1Co_5:1).—From these, can only refer to those persons in the congregation whom the Apostle, in the preceding verse, has described under the figurative expression, “vessels of wood and earth.” The breaking away of all fellowship with these was the first requisite, if one would reach the high ideal of Christian life set forth in the words that follow.—He shall be a vessel unto honor; consequently an ornament of the house of God, a living member of the congregation, like the good wheat in the field and the good fish in the net. The hint here given applies, first of all, to Timothy, but then also, in a wider sense, to all the members of the congregation.—Sanctified—as belonging to the Lord—(and) meet for the Master’s use [without the intervening and ( êáὶ ); see the critical remark]. Åὔ÷ñçóôïò , here, as in 2Ti_4:11 and Phil. 11, good to use, fitted directly for the service of the Master, for whose use, indeed, the others also—the vessels of wood and earth—serve, but are nevertheless prepared only indirectly and temporarily for the purpose.—Prepared unto every good work (comp. Eph_2:10). Prepared for every kind of useful service, and also not worthless and unfruitful on the day of the coming of Christ (2Pe_1:8; 2Pe_1:10).
2Ti_2:22. Flee also youthful lusts. Would Timothy be a vessel unto honor, then he must not only purify himself from the corruption without (i.e., outside of) him, but must do battle also inwardly with that which was impure within him. In this way this exhortation hangs together with the foregoing context, without any violence. The youthful lusts (Vulg., juvenilia desideria) do not consist, as some are pleased to fancy, in a search after novelty, or in a propensity to think out new doctrines, or to secure approbation for them ( íåùôåñßæåéí , res novas moliri)—an explanation which is just as little called for, through the context, as through the needs of Timothy—but, as this appears also from the antithesis which immediately follows, we must think here of those lusts which usually make themselves felt especially in youth; not merely of ðïñíåßá , but more, in a general way (Ambrose), of the voluptates mundanæ, by which, for the most part, we are seduced in the first half of our lifetime, to which, also, inordinate enjoyment of the senses and an idle honor belong.—But follow (comp. 1Ti_6:11) righteousness, faith, charity, peace (“inward fellowship and concord;” De Wette) with them that call on the Lord out of a pure heart. The words with them do not refer to the earlier äßùêå , but to the immediately preceding åἰñÞíçí . Timothy ought to keep this peace with all who call upon the name of the Lord—a qualification of believers, like that given in 1Co_1:2. The calling upon the name of the Lord is also mentioned in Act_2:21; Ib. Act_9:14; Rom_10:12, as the peculiarity of the confession of Christ.—Out of a pure heart; contrast with the heretical teachers, to whom this was wanting (comp. 1Ti_1:5). A genuine Christian catholicity, which is also enjoined upon Timothy, over against all separatistic exclusiveness (sonderwesen). The more decidedly he must take his stand against certain persons, for the sake of the Lord, so much the more shall he attach himself towards others, with whom he feels united in the great cause.
2Ti_2:23. But the foolish and unlearned questions avoid (comp. 1Ti_1:14; 1Ti_6:4). Here also the æçôÞóåéò are the peculiar mark of the heretical teachers. They are foolish, ìùñáß (comp. Tit_3:9), since they are in themselves groundless and weak, and are useless (comp. 2Ti_3:16, where the reverse is maintained of the Holy Scriptures); properly, uneducated, uninstructed; hence, inapt, insipidus, and, in consequence of this, unfit also to accomplish any good; yea, as appears from what follows, engendering not little evil.—Knowing that they do gender strifes. Forth from the egoistic impulse which lies at the bottom of such æçôÞóåéò , necessarily spring, sooner or later, ìá÷áß . Calvin: “Ne ergo nos placendi ambitio ad captandum ex tali ostentatione gratiam sollicitet, semper nobis occurrat hoc Pauli elogium, quæ in maximo pretio hebentur quæstiones, esse tam insulsas eo, quod sint infructuosæ. Deinde malum etiam, quod parere solent, exprimit, nec aliud dicit, quam quod experimur quotidie, eas scilicet jurgandi et digladiandi præbere materiem.”—[“Lest the ambition, therefore, of pleasing seduce us to the winning of grace by such ostentation, this saying of Paul often occurs to us, that questions which are held in the highest estimation are senseless because they are unfruitful. Thus he expresses also the evil which they are accustomed to bring to light, nor does he say anything else than what we daily experience, viz., that they furnish material for jangling and quarrelling.”]
2Ti_2:24. And the servant of the Lord must not strive. Everything which causes strife and contention is, precisely upon that account, in contradiction with the calling of a minister of Christ, who strives not nor cries—whose crying must not be heard in the streets (Mat_12:19-20). We scarcely need a reminder that the Apostle does not forbid all, but only useless and ignoble strife, all actual wrangling, upon the part of the minister of the gospel (Luther, short of the mark: Shall not be quarrelsome).—But be gentle unto all (men); ἤðéïò , mild, gentle, benevolent, and affectionate, emphatically, towards all; not alone towards his associates in the faith, but towards those with whom he comes in contact.—Apt to teach, äéäáêôéêüò . Not only apt, but always ready to teach all who are willing to receive instruction from him.—Patient [of evil], ᾀíåîßêáêïò ; tolerans malorum (comp. Book of Wisdom, 2Ti_2:19). It is not used here in respect of troubles generally, but for the designation of patience under every opposition, upon the part of men, as is clear from what follows immediately.
2Ti_2:25. In meekness. A farther exposition of the manner and way in which Timothy should exhibit the temper just enjoined. In meekness, ἐí ðñáüôçôé ; incorrectly joined by Luther to the preceding verse.—Instructing those that oppose themselves. The ἀíôéäéáôéèÝìåíïé here designated are, naturally, no personal opponents of Timothy; not, farther, unbelievers in general, but the false teachers who, principially and diametrically, resisted the pure doctrine of the Apostle, together, perhaps, with such members of the congregation as were led away through them. These must he teach, and, by this teaching, ascertain if God peradventure will give them repentance. The conversion of those in the opposition (Widersacher) should be also the supreme object of his teaching; an object the attainment of which is in the highest degree difficult, but not in any way hopeless. God must effect this conversion (non est enim opis humanæ: motivum patientiæ;” Bengel), and it first leads to the acknowledging [knowledge] of the truth, ἐðßãíùóéò ; here also, as in Tit_1:1, plena et accuratacognitio. As ἀäéêßá is the deepest ground of their error, so also is ìåôÜíïéá the indispensably necessary requisite in order to the attainment of a genuine ἐðßãíùóéò . How desirable it is that such a ìåôÜíïéá fail not, the Apostle states in the concluding verse.
2Ti_2:26. And (that) they may recover themselves, &c. Immediate result of the conversion wrought by God. ἈíáíÞöåéí , to become cool again, to awaken out of a drunken fit, to come to one’s senses again.—Out of the snare of the devil, ἐê ôῆò ðáãßïäïò ; constructio prægnans, êáὶ ῥõèῶóéí might be supplied. Here also, as in Eph_4:27; Eph_6:11, the devil is represented as an author of evil: in his snares ( ðáãßäåò ), i.e., by his enticements, are the false teachers not only led captive, but also delivered over into slumber. They have also a twofold need—to be awakened, and to be delivered.—Taken captive by him, ἐæùãñçìÝíïé ὑð ̓ áὐôïῦ ; made prisoners alive by him; i.e., the devil. Designation of their actual moral condition.—At his will, åἰò ôὸ ἐêåßíïõ èÝëçìá . In the judgment of some, this is spoken of the will of God; according to others, of that of Satan. The latter, indeed, is the most probable, judging according to the entire connection; and ἐêåßíïõ can very well refer to the same subject as áὐôïῦ (see De Wette). The captives here referred to are also ensnared through Satan to do his will; ad illius, sc. seductoris tyranni voluntatem peragendum. Just this thought of the unhappy fate of those “that oppose themselves” should dispose one to the gentleness enjoined in 2Ti_2:24-25, which otherwise is difficult enough.
2. The rapid growth of evil, and the slow progress of good, as the experience of all centuries in the history of the kingdom of God shows, is a convincing proof of the inner untruth of Pelagianism.
3. The denial of the resurrection can be made under manifold forms, and its apparent force is partly founded in the fact, that the proper distinction is not made between resurrectio carnis et corporis. [This is a pregnant suggestion for American preachers.—E. H.] The declaration of Paul (1Co_15:50) should just as little be thrown into the shade as the promise (in 2:53, 54). This denial, however, is always conjoined with a misconception of the great truth which is the key to the entire biblical eschatology.—Bodily form (Leiblichkeit = bodiliness = that of which body can be predicated) is the scope of God’s ways. [A saying of Oetinger.—P. S.]
4. Paul is just as far removed from a narrow-hearted separation as from an unchristian syncretism. No outward separation, but an inward purification from everything which is perverted in the visible congregation of the Lord, is here also his motto. As strongly as he declares himself against all false and violent union with those of whom we are convinced that they do not build on the same foundation with ourselves, he is equally decided against the donatistic effort to erect a perfected separatistic church, and so to cut off all the tares, as if the field were already the granary. [It is surprising how this patent teaching of the Bible is still obscured.—E. H.]
5. It is a proof of the profound wisdom of the Apostle, in teaching, that he enjoins upon Timothy no high, rare virtues, for the exercise of which opportunity presents itself only extremely rarely, but precisely such as can be required also of the least important disciples of the Lord, and which can come anew daily into exercise. “Never should a minister of the Lord allow himself to be betrayed to neglect or to despise these simple attributes of an ordinary Christian, for the sake of other pretended excellences.”
6. The often diversely answered question, in how far the carrying on of controversy is permissible in the minister of the gospel, is here set forth in its true light by the Apostle (2Ti_2:2-3 et seq.). If our love be true, i.e., a holy love, it is impossible for it to preserve an indifferent bearing over against error and sin; and Augustine is right in his saying: “Melius est cum servitate diligere quam cum lenitate decipere.” On the other side, we must distinguish clearly between persons and things, and our sympathy become aroused, just through reflection upon the unhappy condition of the erring. Hence, he who cannot bear calmly and reply with dignity to contradiction, is just as little fitted for the ministry of the gospel, as the physician would be for his profession who would allow himself to become moved by the abusive speech of a patient in fever-delirium, either to forsake the sick-bed, or to hurl back the abuse.
7. The minister of the gospel must not be afraid of the conflict with the wisdom of the world. That is a great expression of Gregory the Great, viz.: “Deus primo collegit indoctos, postmodum philosophos, nec per oratores docuit piscatores, sed per piscatores subegit oratores.”—[“God first gathered the unlearned, afterwards philosophers; nor has He taught fishermen by orators, but has subdued orators by fishermen.”—E. H.]
Starke: Cramer: A preacher must often repeat an exhortation, because we dwell in a land of forget-fulness.—Hedinger: We should distinguish well between doctrine and people. All kinds of food are not suited to every one. What is best, can become poison through a hurtful misuse upon the part of the hearer. Alas ! that through much confusion upon this point, the ministry of the word must become to many a savor of death.—Skill in disputation is useful in the preservation of the truth; but it becomes misapplied in the palliation of lies (Pro_22:24-25; 2Ki_21:9; 2Ki_21:11).—Cramer: The doctrine against the resurrection is the way to more errors, yea, to the greatest evils.—Every age has, usually, its special defects, to which before all others it is inclined.—Towards erring opponents of the truth, we must use patience and gentleness, just as towards the drunken and the insane (2Ti_2:24).
Heubner: Strife and contention must be hated by the Christian.—The opinion of Hymeneus and Philetus is pernicious: (1) If the body in itself be the source of evil, then evil is not the guilt of free will: (2) if the dead do not rise, the resurrection of Christ, and (3) all resurrection, and all immortality are uncertain.—The virtues which Timothy should desire are just those which are over against youthful failings.—Lisco: In the Church of Christ there is a mixture.—The right preaching of the gospel: (1) That from which it keeps itself free (2Ti_2:16-18); (2) that upon which it lays emphasis (2Ti_2:19-21); (3) that by which it is sustained (2Ti_2:22-26).—In what does the glory of the temple of God consist?
Footnotes:
2Ti_2:14.—[ ôïῦ êõñßïõ ; so Recepta, Lachmann, Tischendorf. The Sin. has Èåïῦ .—E. H.]
2Ti_2:14.— ìὴ ëïãïìá÷åῖí , instead of ëïãïìÜ÷åé . It is difficult to decide upon the proper reading here. The reader is referred to the critical comment upon the verse. [Lachmann puts a full period after êõñßïõ , and thus connects the first clause of the sentence with the preceding section. The new section would thus begin with ìὴ ëïãïìÜ÷åé . I confess to a preference for this latter arrangement, åἰò ïὐä ., ê . ô . ë .—E. H.]
2Ti_2:14.—[The critical editions, and the Sin., read ἐðß .—E. H.]
2Ti_2:19.—[ ô . Èåïῦ . Sin., ô . êõñßïõ .—E. H.]
2Ti_2:19.—[A. C. Ä . G., Tischendorf, Lachmann, Cod. Sin., êõñßïõ instead of ×ñéóôïῦ .—E. H.]
2Ti_2:21.—The Recepta has a connecting êáὶ after ἡãéáóìÝíïí , which is omitted properly by the critical editors; omitted also in the Sin.
2Ti_2:22.—[Lachmann, on the strength of A. C. G., has ðÜíôùí after ìåôὰ .—E. H.]
2Ti_2:25.—[Recepta, ðñáüôçôé . Ðñáàôçôé , Lachmann, Tischendorf, Sin.; in fact, the Recepta is entirely exceptional here.—E. H.]
[Baur liked to find support for his theory of a later date for the composition of some of the Epistles (this amongst the rest) in such allusions and hints, often entirely without reason.—E. H.]
[Probably the two errors which our expositor here names as separate explanations of this passage should be united.—W.]