2:14–26 Paul urges Timothy to expose the improper conduct and erring doctrine of the false teachers and to disassociate with those who follow such teaching.

2:14 dispute about words A characteristic of false teachers (1 Tim 6:4–5; Titus 3:9). Debate about pointless matters is itself a pointless activity.

2:15 approved Meaning to consider genuine by testing (1 Cor 11:19).

having no need to be ashamed In contrast to those false teachers who deserve shame.

2:16 pointless chatter Describes talk characteristic of false teachers (1 Tim 1:6; 6:20). Such instruction results in behavior contrary to God’s standards.

2:17 Hymenaeus and Philetus Two believers who became false teachers because they claimed the resurrection of believers already happened (see 1 Tim 1:20 and note). Although Hymenaeus was expelled from the church community, he continued to influence believers through his instruction.

2:18 the resurrection Christians believed that the resurrection would bring the blessings of the age to come and deliverance from suffering; false rumors that it already occurred would have disturbed their faith (see 2 Thess 2:1–2).

2:19 having this seal Signifies God’s ownership. The seal and its two inscriptions emphasize God’s sovereignty and believers’ perseverance despite the threat of false teachers.

The Lord knows those who are his In contrast to some human beings, who only claim to know (see Num 16:5 and note).

must abstain from unrighteousness Believers in Ephesus must reject the unrighteous teaching (and conduct) of Hymenaeus and Philetus (see Lev 24:16; Isa 26:13).

2:22 righteousness, faith, love, and peace This list of virtues defines true godliness.

call upon the Lord An OT expression here applied to Christians (e.g., Gen 26:25; 1 Sam 12:17; Psa 86:5; compare Acts 9:14; Rom 10:12–14).

2:23 foolish and uninformed controversies Talking about foolish controversies leads to more conflict, not resolution. See 1 Tim 1:4 and note.

2:24 skillful in teaching Timothy must be able to communicate truth and, in doing so, protect the community of believers from false doctrine (compare 1 Tim 3:2).

tolerant The Greek word used here, anexikakos, describes tolerating difficulties without resentment. Such a leader must extend patience and kindness to those who oppose him or her.

2:25 correcting those who are opposed with gentleness When faced with opposition, the servant of the Lord must display the character of the Lord.

repentance The Greek word used here, metanoia, refers to a change in attitude toward sin that results in a change in lifestyle.

Repentance

a knowledge of the truth See note on 1 Tim 2:4.

2:26 trap of the devil Refers to Satan, the enemy of God and His people. The idea of being captured by the devil to do his will most likely refers to accepting and living according to the doctrine of the false teachers (compare 1 Tim 3:6; 4:1).

VII. God’s School (2:14–18)

Timothy was being attacked by false teachers, just as the church is attacked today. What are we to do? First, remind the people to stick to essentials and not to argue about empty words and philosophies. Second, be sure to rightly divide the Word, being diligent (“in study”) to handle it carefully. “Rightly divide” implies “cutting through” the Word carefully, the way an engineer builds a highway, so that people understand God’s program for the ages. Paul warns that false doctrine “eats like a cancer, or ulcer” (v. 17), and that the only remedy is the “healthy doctrine” (sound doctrine) of the Word of God. When you start listening to the old wives’ fables or the false teachers, you may become spiritually sick. One lie can grow like a cancerous tumor and eat out the spiritual strength of the Christian or the local church. Every church should be a Bible school, where the Word of God is taught accurately.

VIII. God’s House (2:19–26)

Paul describes the local church as a house with a solid foundation and containing vessels of different kinds. The OT Jews often put Bible verses on their houses (see Deut. 11:20), and it was not uncommon for Gentiles to write mottoes on their houses too. God’s house has two affirmations on it, one that is God-ward and one that is man-ward (v. 19). God knows His own, and His own ought to be known to others by their godly lives. Each Christian is a vessel in the great house, but some vessels are defiled and cannot be used. Timothy is warned to purge (cleanse) himself from the dishonorable vessels, lest they defile him. This is the biblical doctrine of separation (2 Cor. 6:14–7:1). Believers should be set-apart vessels unto honor, suitable (“meet”) for Christ’s use. Fleeing youthful lusts, and following that which is spiritual, would help Timothy be a prepared vessel that Christ could use for His glory.

Verses 23–26 explain how to deal with problems in God’s house (“household”) so that there might not be strife and contention.

2 TIMOTHY 3

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

charging—Greek, “testifying continually”: “adjuring them.”

before the Lord—(1 Ti 5:21).

that they strive not about words—rather, “strive with words”: “not to have a (mere) war of words” (2 Ti 2:23, 24; 1 Ti 6:4) where the most vital matters are at stake (2 Ti 2:17, 18; Ac 18:15). The oldest manuscripts put a stop at “charging them before the Lord” (which clause is thus connected with “put them in remembrance”) and read the imperative, “Strive not thou in words,” &c.

to no profit—not qualifying “words”; but Greek neuter, in apposition with “strive in words,” “(a thing tending) to no profit,” literally, “profitable for nothing”; the opposite of “meet for the master’s use” (2 Ti 2:21).

to the subverting—sure to subvert (overturn) the hearers: the opposite of “edifying” (building up) (2 Co 13:10).

15. Study—Greek, “Be earnest,” or “diligent.”

to show—Greek, “present,” as in Ro 12:1.

thyself—as distinguished from those whom Timothy was to charge (2 Ti 2:14).

approved—tested by trial: opposed to “reprobate” (Tit 1:16).

workman—alluding to Mt 20:1, &c.

not to be ashamed—by his work not being “approved” (Php 1:20). Contrast “deceitful workers” (2 Co 11:13).

rightly dividing—“rightly handling” [Vulgate]; “rightly administering” [ALFORD]; literally, cutting “straight” or “right”: the metaphor being from a father or a steward (1 Co 4:1) cutting and distributing bread among his children [VITRINGA and CALVIN], (Lu 12:42). The Septuagint, Pr 3:6; 11:5, use it of “making one’s way”: so BENGEL here takes Paul to mean that Timothy may make ready a straight way for “the word of truth,” and may himself walk straight forward according to this line, turning neither to the right nor to the left, “teaching no other doctrine” (1 Ti 1:3). The same image of a way appears in the Greek for “increase” (see on 2 Ti 2:16). The opposite to “rightly handling,” or “dispensing,” is, 2 Co 2:17, “corrupt the word of God.”

truth—Greek, “the truth” (compare 2 Ti 2:18).

16. shun—literally, “stand above,” separate from, and superior to.

vain—opposed to “the truth” (2 Ti 2:15).

babblings—with loud voice: opposed to the temperate “word” (Tit 3:9).

increase—Greek, advance”; literally, “strike forward”: an image from pioneers cutting away all obstacles before an advancing army. They pretend progress; the only kind of progress they make is to a greater pitch of impiety.

more ungodliness—Greek, “a greater degree of impiety.”

17. will eat—literally, “will have pasture.” The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer feeding on their vitals.

canker—a “cancer” or “gangrene.”

Hymenaeus—(See on 1 Ti 1:20). After his excommunication he seems to have been readmitted into the Church and again to have troubled it.

18. erred—Greek, “missed the aim” (see 1 Ti 6:21).

is past already—has already taken place. The beginnings of the subsequent Gnostic heresy already existed. They “wrested” (2 Pe 3:16) Paul’s own words (Ro 6:4; Eph 2:6; Col 2:12) “to their own destruction,” as though the resurrection was merely the spiritual raising of souls from the death of sin. Compare 1 Co 15:12, where he shows all our hopes of future glory rest on the literal reality of the resurrection. To believe it past (as the Seleucians or Hermians did, according to AUGUSTINE [Epistles, 55, To Januarius, 4]), is to deny it in its true sense.

overthrow—trying to subvert “the foundation” on which alone faith can rest secure (2 Ti 2:19; compare Tit 1:11).

19. Nevertheless—Notwithstanding the subversion of their faith, “the firm foundation of God standeth” fast (so the Greek ought to be translated). The “foundation” here is “the Church” [ALFORD], “the ground” or basement support “of the truth” (1 Ti 3:15), Christ Himself being the ultimate “foundation” (1 Co 3:11). In the steadfast standing of the Church there is involved the steadfast certainty of the doctrine in question (2 Ti 2:18). Thus the “house” (2 Ti 2:20) answers to the “foundation”; it is made up of the elect whom “the Lord knoweth” (acknowledgeth, recognizes, Ps 1:6; Mt 7:23; Jn 10:14; 1 Co 8:3) as “His,” and who persevere to the end, though others “err concerning the faith” (Mt 24:24; Jn 10:28; Ro 8:38, 39; 1 Jn 2:19). BENGEL takes “the foundation” to be the immovable faithfulness of God (to His promises to His elect [CALVIN]). This contrasts well with the erring from the faith on the part of the reprobate, 2 Ti 2:18. Though they deny the faith, God abates not His faithfulness (compare 2 Ti 2:13).

having—seeing that it has [ELLICOTT].

seal—“inscription”: indicating ownership and destination: inscriptions were often engraven on a “foundation” stone (Rev 21:14) [ALFORD]. This will agree with the view that “the foundation” is the Church (Eph 2:20). If it be taken God’s immovable faithfulness, the “seal” will be regarded as attached to His covenant promise, with the inscription or legend, on one side of its round surface, “The Lord knoweth (it is ‘knew’ in the Septuagint, Nu 16:5, to which Paul here alludes, altering it for his purpose by the Spirit) them that are His”; on the observe side, “Let every one that nameth (as his Lord, Ps 20:7, or preacheth in His name, Je 20:9) Christ.”

depart—Greek, “stand aloof.”

from iniquity—(Is 52:11). In both clauses there may be an allusion to Nu 16:5, 26, Septuagint. God’s part and man’s part are marked out. God chooseth and knoweth His elect; our part is to believe, and by the Spirit depart from all iniquity, an unequivocal proof of our being the Lord’s (compare De 29:29; Lu 13:23–27). St. Lucian when asked by his persecutors, “Of what country art thou?” replied, “I am a Christian.” “What is your occupation?… I am a Christian.” “Of what family?… I am a Christian.” [CHRYSOSTOM, Orations, 75]. He cannot be honored with the name Christian, who dishonors by iniquity, Christ, the Author of the name. Blandina’s refreshment amidst her tortures was to say, “I am a Christian, and with us Christians no evil is done” [EUSEBIUS, Ecclesiastical History, 5.1]. Apostasy from the faith is sure soon to be followed by indulgence in iniquity. It was so with the false teachers (2 Ti 3:2–8, 13).

20. in a great house—that is, the visible professing Christian Church (1 Ti 3:15). Paul is speaking, not of those without, but of the [visible] family of God [CALVIN]. So the parable of the sweep-net (Mt 13:47–49) gathering together of every kind, good and bad: as the good and bad cannot be distinguished while under the waves, but only when brought to shore, so believers and unbelievers continue in the same Church, until the judgment makes the everlasting distinction. “The ark of Noah is a type of the Church; as in the former there were together the leopard and the kid, the wolf and the lamb; so in the latter, the righteous and sinners, vessels of gold and silver, with vessels of wood and earth” [JEROME, Dialogue against the Luciferians, 302] (compare Mt 20:16).

vessels of gold … silver—precious and able to endure fire.

of wood and earth—worthless, fragile, and soon burnt (1 Co 3:12–15; 15:47).

some … some—the former … the latter.

to dishonour—(Pr 16:4; Ro 9:17–23).

21. If a man … purge himself from these—The Greek expresses “If one (for example, thou, Timothy) purify himself (so as to separate) from among these” (vessels unto dishonor).

sanctified—set apart as wholly consecrated to the Lord.

and meet—Some oldest manuscripts omit “and.”

the master’s—the Lord’s. Paul himself was such a vessel: once one among those of earth, but afterwards he became by grace one of gold.

prepared unto every good work—(2 Ti 3:17; Tit 3:1). Contrast Tit 1:16.

22. Flee—There are many lusts from which our greatest safety is in flight (Ge 39:12). Avoid occasions of sin. From the abstemious character of Timothy (1 Ti 5:23) it is likely that not animal indulgences, but the impetuosity, rash self-confidence, hastiness, strife, and vainglory of young men (1 Jn 2:14–16), are what he is here warned against: though the Spirit probably intended the warning to include both in its application to the Church in general.

also—Greek, “But”; in contrast to “every good work,” 2 Ti 2:21.

youthful—Timothy was a youth (1 Ti 4:12).

righteousness—the opposite of “iniquity,” that is, unrighteousness (2 Ti 2:19; compare 1 Ti 6:11).

peace, with, &c.—rather, put no comma, “peace with them that call on the Lord out of a pure heart” (1 Ti 1:5; Eph 6:5; Col 3:22). We are to love all men, but it is not possible to be at peace with all men, for this needs community of purpose and opinion; they alone who call on the Lord sincerely (as contrasted with the false teachers who had only the form of godliness, 2 Ti 3:5, 8; 2 Ti 3:5, 8, Tit 1:15, 16) have this community [THEODORET]. (Ro 12:18).

23. (Tit 3:9.)

unlearned—Greek, “undisciplined”; not tending to promote the discipline of faith and morals (Pr 5:23). “Uninstructive”; in contrast with “instructing” (2 Ti 2:25), and “wise unto salvation” (2 Ti 3:15).

avoid—“decline.”

24. not strive—“The servant of the Lord” must imitate his master in not striving contentiously, though uncompromising in earnestly contending for the faith (Jud 1:3; Mt 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].

25. instructing—Greek, “disciplining,” instructing with correction, which those who deal in “uninstructive” or “undisciplined questions” need (see on 2 Ti 2:23; 1 Ti 1:20).

those that oppose themselves—Greek, “oppositely affected”; those of a different opinion.

if … peradventure—Greek, “if at any time.”

repentance—which they need as antecedent to the full knowledge (so the Greek for ‘acknowledgment’) of the truth” (1 Ti 2:4), their minds being corrupted (2 Ti 3:8), and their lives immoral. The cause of the spiritual ignorance which prompts such “questions” is moral, having its seat in the will, not in the intellect (Jn 7:17). Therefore repentance is their first need. That, not man, but God alone can “give” (Ac 5:31).

26. recover themselves—Greek, “awake to soberness,” namely from the spiritual intoxication whereby they have fallen into the snare of the devil.

the snare—(Eph 6:11, “the wiles of the devil”: 1 Ti 3:7; 6:9).

taken captive by him at his will—so as to follow the will of “THAT” (the Greek emphatically marks Satan thus) foe. However, different Greek pronouns stand for “him” and “his”; and the Greek for “taken captive” means not “captured for destruction,” but “for being saved alive,” as in Lu 5:10, “Thou shalt catch men to save them unto life”; also there is no article before the Greek participle, which the English Version “who are taken captive,” would require. Therefore, translate, “That they may awake … taken as saved (and willing) captives by him (the servant of the Lord, 2 Ti 2:24), so as to follow the will of HIM (the Lord, 2 Ti 2:24, or “God,” 2 Ti 2:25).” There are here two evils, the “snare” and sleep, from which they are delivered: and two goods to which they are translated, awaking and deliverance. Instead of Satan’s thrall comes the free and willing captivity of obedience to Christ (2 Co 10:5). It is God who goes before, giving repentance (2 Ti 2:25); then the work of His servant following is sure to be crowned with success, leading the convert henceforth to “live to the will of God” (Ac 22:14; 1 Pe 4:2).

An Unashamed Workman

14 Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers.

15 Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.

16 But avoid worldly and empty chatter, for it will lead to further ungodliness,

17 and their talk will spread like gangrene. Among them are Hymenaeus and Philetus,

18 men who have gone astray from the truth saying that the resurrection has already taken place, and they upset the faith of some.

19 Nevertheless, the firm foundation of God stands, having this seal, “The Lord knows those who are His,” and, “Everyone who names the name of the Lord is to abstain from wickedness.”

20 Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor.

21 Therefore, if anyone cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work.

22 Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart.

23 But refuse foolish and ignorant speculations, knowing that they produce quarrels.

24 The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged,

25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth,

26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will.