2 Timothy 2:24–2:25

22. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. 22. Juvenilis cupiditates fuge; sequere autem justitiam, fidem, dilecgionem, pacem cum omnibus invocantibus Dominum ex puro corde. 23. But foolish and unlearned questions avoid, knowing that they do gender strifes. 23. Stultas vero et ineruditas quaestiones vita, sciens quod generant pungas. 24. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, 24. Atqui servum Domini non oportet pugnare; sed placidum esse erga omnes, propensum ad docendum, tolerantem malorum, 25. In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; 25. Cum mansuetudine erudientem (vel, castigantem) eos qui obsistunt, si quando det illis Deus paenitentiam in agnititonem veritatis, 26. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. 26. Et excitationen (vel, reditum ad sanam menten) a laque diaboli, a quo capti tenentur ad ipsius voluntatem. 22 Flee youthful desires. This is an inference from what goes before; for, after mentioning useless questions, and having been led by this circumstance to censure Hymenaeus and Philetus, whose ambition and vain curiosity had led them away from the right faith, he again exhorts Timothy to keep at a distance from so dangerous a plague, and for this purpose he advises him to avoid "youthful desires." By this term he does not mean either a propensity to uncleanness, or any of those licentious courses or sinful lusts in which young men frequently indulge, but any impetuous passions to which the excessive warmth of that age is prone. If some debate has arisen, young men more quickly grow warm, are more easily irritated, more frequently blunder through want of experience, and rush forward with greater confidence and rashness, than men of riper age. With good reason, therefore, does Paul advise Timothy, being a young man, to be strictly on his guard against the vices of youth, which otherwise might easily drive him to useless disputes. But follow righteousness He recommends the opposite feelings, that they may restrain his mind from breaking out into any youthful excesses; as if he had said, "These are the things to which thou oughtest to give thy whole attention, and thy whole exertions." And first he mentions righteousness, that is, the right way of living; and afterwards he adds faith and love, in which it principally consists. Peace is closely connected with the present subject; for they who delight in the questions which he forbids must be contentious and fond of debating. With all that call on the Lord Here, by a figure of speech, in which a part is taken for the whole, "calling on God" is taken generally for worship, if it be not thought preferable to refer it to profession. But this is the chief part of the worship of God, and for that reason "calling on God" often signifies the whole of religion or the worship of God. But when he bids him seek "peace with all that call upon the Lord," it is doubtful whether, on the one hand, he holds out all believers as an example, as if he had said, that he ought to pursue this in common with all the true worshippers of God, or, on the other hand, he enjoins Timothy to cultivate peace with them. The latter meaning appears to be more suitable. 23 But avoid foolish and uninstructive questions He calls them foolish, because they are uninstructive; that is, they contribute nothing to godliness, whatever show of acuteness they may hold out. When we are wise in a useful manner, then alone are we truly wise. This ought to be carefully observed; for we see what foolish admiration the world entertains for silly trifles, and how eagerly it runs after them. That an ambition to please may not urge us to seek the favor of men by such display, let us always remember this remarkable testimony of Paul, that questions, which are held in high estimation, are nevertheless foolish, because they are unprofitable. Knowing that they beget quarrels Next, he expresses the evil which they commonly produce. And here he says nothing else than what we experience every day, that they give occasion for jangling and debates. And yet the greater part of men, after having received so many instructions, do not at all profit by them. 24 But the servant of the Lord must not fight Paul's argument is to this effect: "The servant of God must stand aloof from contentions; but foolish questions are contentions; therefore whoever desires to be a servant of God,' and to be accounted such, ought to shun them." And if superfluous questions ought to be avoided on this single ground, that it is unseemly for a servant of God to fight, how impudently do they act, who have the open effrontery of claiming applause for raising incessant controversies? Let the theology of the Papists now come forth; what else will be found in it than the art of disputing and fighting? The more progress any man has made in it, the more unfit will he be for serving, Christ. But gentle towards all, [179] qualified for teaching When he bids the servant of Christ be "gentle," he demands a virtue which is opposite to the disease of contentions. To the same purpose is what immediately follows, that he be didaktikos, "qualified for teaching." There will be no room for instruction, if he have not moderation and some equability of temper. What limit will be observed by a teacher, when he is warmed for fighting? The better a man is qualified for teaching, the more earnestly does he keep aloof from quarrels and disputes. Patient to the bad [180] The importunity of some men may sometimes produce either irritation or weariness; and for that reason he adds, "bearing with them," at the same time pointing out the reason why it is necessary; namely, because a godly teacher ought even to try whether it be possible for him to bring back to the right path obstinate and rebellious persons, which cannot be done without the exercise of gentleness. 25 If sometime God grant to them repentance This expression, "If sometime," or "If perhaps," points out the difficulty of the case, as being nearly desperate or beyond hope. Paul therefore means that even towards the most unworthy we must exercise meekness; and although at first there be no appearance of having gained advantage, still we must make the attempt. For the same reason he mentions that "God will grant it." Since the conversion of a man is in the hand of God, who knows whether they who today appear to be unteachable shall be suddenly changed by the power of God, into other men? Thus, whoever shall consider that repentance is the gift and work of God, will cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and watering, and, while we do this, we must look for the increase from God. ( 1 Corinthians 3:6 .) Our labors and exertions are thus of no advantage in themselves; and yet, through the grace of God, they are not fruitless. To the knowledge of the truth We may learn from this what is the actual repentance of those who for a time were disobedient to God; for Paul declares that it begins with "the knowledge of the truth." By this he means that the understanding of man is blinded, so long as it stands out fiercely against God and his doctrine. 26 And deliverance from the snare of the devil Illumination is followed by deliverance from the bondage of the devil; for unbelievers are so intoxicated by Satan, that, being asleep, they do not perceive their distresses. On the other hand, when the Lord shines upon us by the light of his truth, he wakens us out of that deadly sleep, breaks asunder the snares by which we were bound, and, having removed all obstacles, trains us to obedience to him. By whom they are held captive A truly shocking condition, when the devil has so great power over us, that he drags us, as captive slaves, here and there at his pleasure. Yet such is the condition of all those whom the pride of their heart draws away from subjection to God. And this tyrannical dominion of Satan we see plainly, every day, in the reprobate; for they would not rush with such fury and with brutal violence into every kind of base and disgraceful crimes, if they were not drawn by the unseen power of Satan. That is what we saw at Ephesians 2:2 , [181] that, Satan exerts his energy in unbelievers. Such examples admonish us to keep ourselves carefully under the yoke of Christ, and to yield ourselves to be governed by his Holy Spirit. And yet a captivity of this nature does not excuse wicked men, so that they do not sin, because it is by the instigation of Satan that they sin; for, although their being carried along so resistlessly to that which is evil proceeds from the dominion of Satan, yet they do nothing by constraint, but are inclined with their whole heart to that to which Satan drives them. The result is, that their captivity is voluntary. Footnotes: [179] "When he says, that we must be "gentle towards all, "he means that we ought to be easy and affable in receiving all who come to be taught in the gospel, for if we do not give them access it is like shutting the door against them, so that they shall never have it in their power to approach to God. We must, therefore, have that mildness and humanity dwelling in us, so as to be ready to receive all who wish to be instructed. And therefore, he adds, that we must be `qualified for teaching,' as if he had said, that those things are connected with each other, gentleness and skill in teaching. The reason is, if a man be fierce and inaccessible, it will never be possible for us to receive instruction from him. He who wishes to be a good teacher must conduct himself with civility, and must have some way of drawing those who come to him, so as to gain their affections; and that cannot be, unless he have that gentleness' of which Paul speaks. Thus we see how he intended to confirm what he had briefly stated, that a man who is quarrelsome, and addicted to disputes and contentions, is in no degree a servant of God. And why? As servants of God, must we not labor to gain poor ignorant persons? And that cannot be, unless we are mild, unless we hear patiently what they say, unless we bear with their weakness, until by little and little they are edified. If we have not that, it is like casting them off." -- Fr. Ser. [180] "Portant patiemment les mauvais." -- "Patiently bearing with the bad" [181] See Calvin's Com. On Galatians and Ephesians, [15]p. 220.-- Ed.

And the servant of the Lord must not strive; but be gentle unto all men , apt to teach, {i} patient, (i) To win them through our patient bearing with them, but not to please them or excuse them in their wickedness.

And the servant of the Lord must not strive; but be gentle unto all men , apt to teach, patient, Must not strive — μαχεσθαι , scold, wrangle, Ne rixando amittatur veritas, ut fere fit, lest by striving about the truth we utterly lose it. Facta est fides Evangeliorum, fides temporum, et cum fides una esse debeat, eo pene ventum est ut nulla sit. A sad complaint of Hilary. Erasmus observeth, that in the primitive times there were so many sects and heresies, and so much pretending to the truth by them all, that it was a witty thing to be a right believer. A late writer complaineth, that a Christian now is not the same thing as formerly. Our heads are so big (like children that have the rickets) that all the body fares the worse for it. Patient — Or, tolerant of evil, both persons and occurrences; he shall have his back-burden of both, and must both bear and forbear: ανεξικακον. ανεχου και απεχου . sustine, abstine Taceo, Fero, Spero, I am silent, I endure, I hope, must be his motto, as it was Hyperius’.

He that is the servant of the Lord in the work of the ministry, must not macesyai, fight or strive; he must neither be a striker nor a brawler, neither fight with his hands nor his tongue. But be gentle unto all men; but show himself to all courteous, of a soft temper, meek and gentle. Apt to teach, patient: see the notes on 1 Timothy 3:2 ,3 .

And the servant of the Lord must not strive,.... By "the servant of the Lord" is not meant any believer in common, but a minister of the word, as Timothy was; such an one ought not to strive about words to no profit, about mere words, and in a litigious, quarrelsome manner, and for mastery and not truth; though he may, and ought to strive for the faith of the Gospel; this is praiseworthy in him: but be gentle unto all men; not only to troubled minds, and wounded consciences, by supplying them with the precious promises and truths of the Gospel; and to backsliders, by restoring them in a spirit of meekness; but even to those who contradict the truth, and themselves, by mild and kind instructions. Apt to teach, showing a willingness to instruct the ignorant and obstinate, and making use of abilities given for that purpose, notwithstanding all discouragements; for it follows, patient, or "bearing evil"; not only the infirmities of weak brethren in the church, and the reproaches and persecutions of profane men in the world; but also the contradictions and oppositions of the adversaries of truth, so as not to be irritated and provoked, or to be discouraged, and desist from the defence of the Gospel.

The more we follow that which is good, the faster and the further we shall flee from that which is evil. The keeping up the communion of saints, will take us from fellowship with unfruitful works of darkness. See how often the apostle cautions against disputes in religion; which surely shows that religion consists more in believing and practising what God requires, than in subtle disputes. Those are unapt to teach, who are apt to strive, and are fierce and froward. Teaching, not persecution, is the Scripture method of dealing with those in error. The same God who gives the discovery of the truth, by his grace brings us to acknowledge it, otherwise our hearts would continue to rebel against it. There is no peradventure, in respect of God's pardoning those who do repent; but we cannot tell that he will give repentance to those who oppose his will. Sinners are taken in a snare, and in the worst snare, because it is the devil's; they are slaves to him. And if any long for deliverance, let them remember they never can escape, except by repentance, which is the gift of God; and we must ask it of him by earnest, persevering prayer.

24. not strive—"The servant of the Lord" must imitate his master in not striving contentiously, though uncompromising in earnestly contending for the faith (Jude 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].

And the servant of the Lord - Referring here primarily to the Christian minister, but applicable to all Christians; for all profess to be the servants of the Lord. Must not strive - He may calmly inquire after truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may "contend earnestly for the faith once delivered to the saints" Jde 1:3; but he may not do that which is here mentioned as strife. The Greek word - μάχεσθαι machesthai - commonly denotes, "to fight, to make war, to contend." In John 6:52 ; Acts 7:26 ; 2 Timothy 2:24 ;, it is rendered "strove," and "strive;" in James 4:2 , "fight." It is not elsewhere used in the New Testament. The meaning is, that the servant of Christ should be a man of peace. He should not indulge in the feelings which commonly give rise to contention, and which commonly characterize it. He should not struggle for mere victory, even when endeavoring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candor; with nothing designed to provoke and irritate an adversary; and so that, whatever may be the result of the discussion, "the bond of peace" may, if possible, be preserved; compare the notes at Romans 12:18 . But be gentle unto all men; - see the notes at 1 Thessalonians 2:7 . The word rendered "gentle," does not occur elsewhere in the New Testament. It means that the Christian minister is to be meek and mild toward all, not disputatious and quarrelsome. Apt to teach; - see the notes at 1 Timothy 3:2 . Patient - Margin, "forbearing." The Greek word here used does not elsewhere occur in the New Testament. It means, patient under evils and injuries. Robinson, Lexicon. Compare the Ephesians 4:2 note; Colossians 3:13 note.