2Ti 2:22-26 | Barnes | STEP | Verse 22. Flee also youthful lusts . Such passions as youth are o. On subject to. the word flee , and the pertinency of its use in such a connection, . Paul felt that Timothy, then a young man, was subject to the same passions as other young men; and hence his repeated cautions to him to avoid all those things arising from his youth, which might be the occasion of scandal. Comp. . . It is to be remembered that this epistle is applicable to other ministers, as well as to Timothy; and, to a young man in the ministry no counsel could be more appropriate than to "Flee from youthful lusts;" not to indulge for a moment in those corrupt passions to which youth are subject, but to cultivate the pure and sober virtues which become the ministerial office. But follow righteousness , etc. Comp. . The general meaning here is, that he was to practise all that is good and virtuous. He was to practise righteousness, or justice and equity, in all his dealings with men; faith, or fidelity in his duties; charity, or love to all men, , seq. peace , or harmony and concord with all others. What virtues could be more appropriate for a minister of the gospel? With them that call on the Lord out of a pure heart . That is, with all Christians, who are often characterized as those who call on the Lord, . Comp. . In all his intercourse with them, Timothy was to manifest the virtues above recommended. But not with them alone. It would be incumbent on him to exhibit the same virtues in his intercourse with all. (d) "Flee" (e) "follow" (f) "call on the Lord"

2 Timothy 2:22-26

Verse 22. Flee also youthful lusts. Such passions as youth are o. On subject to. the word flee, and the pertinency of its use in such a connection, 1Cor 6:18. Paul felt that Timothy, then a young man, was subject to the same passions as other young men; and hence his repeated cautions to him to avoid all those things arising from his youth, which might be the occasion of scandal. Comp. 1Timm 4:12 . 1Timm 5.2. It is to be remembered that this epistle is applicable to other ministers, as well as to Timothy; and, to a young man in the ministry no counsel could be more appropriate than to "Flee from youthful lusts;" not to indulge for a moment in those corrupt passions to which youth are subject, but to cultivate the pure and sober virtues which become the ministerial office.

But follow righteousness, etc. Comp. Heb 12:14. The general meaning here is, that he was to practise all that is good and virtuous. He was to practise righteousness, or justice and equity, in all his dealings with men; faith, or fidelity in his duties; charity, or love to all men, 1Cor 13:1, seq. peace, or harmony and concord with all others. What virtues could be more appropriate for a minister of the gospel?

With them that call on the Lord out of a pure heart. That is, with all Christians, who are often characterized as those who call on the Lord, 1Cor 1:2. Comp. Acts 9:11. In all his intercourse with them, Timothy was to manifest the virtues above recommended. But not with them alone. It would be incumbent on him to exhibit the same virtues in his intercourse with all.

(d) "Flee" Eccl 11:9,10 (e) "follow" Heb 12:14 (f) "call on the Lord" 1Cor 1:2 Verse 23. But foolish and unlearned questions avoid. 1Timm 1:4; 1Timm 1:6; 1Timm 4:7. The word unlearned, here, means trifling; that which does not tend to edification; stupid. The Greeks and the Hebrews were greatly given to controversies of various kinds; and many of the questions discussed pertained to points which could not be settled, or which, if settled, were of no importance. Such has been the character of no small part of the disputes which have agitated the world. Paul correctly says that the only effect of such disputes is to engender harsh contention. Points of real importance can be discussed with no injury to the temper; but men cannot safely dispute about trifles.

(g) "questions" 2Ti 2:16 Verse 24. And the servant of the Lord. Referring here primarily to the Christian minister, but applicable to all Christians; for all profess to be the servants of the Lord.

Must not strive. He may calmly inquire after truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may "contend earnestly for the faith once delivered to the saints," (Jude 1:3;) but he may not do that which is here mentioned as strife. The Greek word-- μαχεσθαι --commonly denotes, to fight to make war, to contend. In Jn 6:52, Acts 7:26, 2Ti 2:24, it is rendered strove, and strive; in Jas 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 endeavouring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candour; 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. Comp. Rom 12:18.

But be gentle unto all men. 1Thes 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 towards all, not disputatious and quarrelsome.

Apt to teach. Notes, 1Timm 3:2.

Patient. Marg., forbearing. The Greek word here used does not elsewhere occur in the New Testament. It means, patient under evils and injuries. Robinson, Lex. Comp. Eph 4:2; Col 3:13

(1) "patient" "forbearing" iv. 2; Col. iii. 13. Verse 25. In meekness instructing those that oppose themselves. That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently instructing them. Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, calmly to show them what the truth is. If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient, Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wisest course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party; and, from self-respect, or pride, or anger, he will endeavour to defend his own opinions, and will not yield to yours. Meekness and gentleness are the very best things, if you wish to convince another that he is wrong. Win his heart first, and then modestly and kindly show him what the truth is, in as few words, and with as unassuming a spirit, as possible, and you have him.

If God peradventure will give them repentance, etc. Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth. Compare Acts 11:18. The word rendered peradventure, here μηποτε--means, usually, not even, never; and then, that never, lest ever--the same as lest perhaps. It is translated lest at any time, Mt 4:6, 5:26, 13:15, Mk 4:12, Lk 21:34 lest, Mt 7:6, 13:29, 15:32, et al.; lest haply, Lk 14:12; Acts 5:39. It does not imply that there was any chance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution lest something should occur; or, that anything was done, or should be done, to prevent something from happening. It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here--as implying a hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: "In meekness instructing those that oppose themselves--(αντιδιατιθεμενους) lest --μηποτε --God should give them repentance, and they should recover themselves out of the snare of the devil," etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.

(h) "meekness" Gal 6:1 (i) "peradventure" Acts 8:22 (k) "acknowledge" Tit 1:1 Verse 26. And that they may recover themselves. Marg., awake. The word which is rendered recover in the text and awake in the margin ανανηψωσιν occurs nowhere else in the New Testament. It properly means, to become sober again, as from inebriation; to awake from a deep sleep; and then, to come to a right mind, as one does who is aroused from a state of inebriety, or from sleep. The representation in this part of the verse implies that while under the influence of error, they were like a man intoxicated, or like one in deep slumber. From this state they were to be roused, as one is from sleep, or as a man is recovered from the stupor and dullness of intoxication.

Out of the snare of the devil. The snare which the devil has spread for them, and in which they have become entangled. There is a little confusion of metaphor here, since in the first part of the verse, they are represented as asleep, or intoxicated; and, here, as taken in a snare. Yet the general idea is clear. In one part of the verse, the influence of error is represented as producing sleep, or stupor; in the other, as being taken in a snare or net; and, in both, the idea is, that an effort was to be made that they might be rescued from this perilous condition.

Who are taken captive by him at his will. Marg., alive. The Greek word means, properly, to take alive; and then to take captive, to win over, Lk 5:10; and then to ensnare, or seduce. Here it means that they had been ensnared by the arts oh Satan unto (εις) his will; that is, they were so influenced by him, that they complied with his will. Another interpretation of this passage should be mentioned here, by which it is proposed to avoid the incongruousness of the metaphor of awaking one from a snare. It is adopted by Doddridge, and is suggested also by Burder, as quoted by Rosenmuller, A.u.n. Morgenland. According to this, the reference is to an artifice of fowlers, to scatter seeds impregnated with some intoxicating drugs, intended to lay birds asleep, that they may draw the snare over them more securely. There can be no doubt that such arts were practised, and it is possible that Paul may have alluded to it. Whatever is the allusion, the general idea is clear. It is an affecting representation of those who have fallen into error. They are in a deep slumber. They are as if under the fatal influence of some stupefying potion. They are like birds taken alive in this state, and at the mercy of the fowler. They will remain in this condition, unless they shall be roused by the mercy of God; and it is the business of the ministers of religion to carry to them that gospel call, which God is accustomed to bless in showing them their danger. That message should be continually sounded in the ears of the sinner, with the prayer and the hope that God will make it the means of arousing him to seek his salvation.

(1) "recover" "awake" (a) "snare" 1Timm 3:7 (2) "captive" "alive"