Thou therefore, my son, be strong in the grace that is in Christ Jesus.
2 Timothy 2:1. σύ: emphatic, as in 1 Timothy 6:11 and ch. 2 Timothy 3:10; but the appeal is not primarily that Timothy should imitate Onesiphorus, or learn by the example of Phygelus and Hermogenes, but rather marks the intensity of the apostle’s anxiety for the future conduct of Timothy in the Church; and similarly οὖν is resumptive of all the considerations and appeals for loyalty in chap. 1.
ἐνδυναμοῦ ἐν, κ.τ.λ.: The thought is resumed from 2 Timothy 1:8-9, and expanded in 2 Timothy 2:3-13. The closest parallel is that in Ephesians 6:10, ἐνδυναμοῦσθε ἐν Κυρίῳ, κ.τ.λ. See note on 1 Timothy 1:12 and reff., esp. Romans 4:20, Php 4:13. Although the verb is passive, as indicated in the R.V., those who are, or who are exhorted to be, strengthened are not merely passive recipients of an influence from without. The act of reception involves man’s co-operation with God. Compare “Abide in me, and I in you” (John 15:4). The perfection of God’s power is conditioned by the weakness of man (2 Corinthians 12:9).
τῇ χάριτι τῇ ἐν Χρ. Ἰησ.: The two passages, 2 Corinthians 12:9, and Ephesians 6:10, alluded to in the last note, explain this. Grace here has its simplest theological meaning, as the divine help, the unmerited gift of assistance that comes from God.
And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
2 Timothy 2:2. St. Paul is here contemplating an apostolical succession in respect of teaching rather than of administration. It is natural that in the circumstances of the primitive Church the building up of converts in the faith should have occupied a larger place in the Christian consciousness than the functions of an official ministry; but the historical continuity of the ministry of order is of course involved in the direction here. St. Paul would have been surprised if any other conclusion had been drawn from his words. In any case, the Providence of God sees further than do His servants.
διὰ πολλῶν μαρτύρων: not per multos testes (Vulg.), but coram multis testibus (Tert. de Praescript. 25). The usual Greek for “in the presence of witnesses” is ἐπὶ μαρτύρων; but διὰ θεῶν μαρτύρων is quoted from Plutarch (see Field, in loc.).
The διὰ is that of accompanying circumstances. The reference is to a solemn traditio of the essentials of the faith on the occasion of Timothy’s ordination, rather than his baptism. The former reference seems clear from the parallel drawn between St. Paul’s committal of the faith to Timothy and Timothy’s committal of it to others. On the other hand, a comparison of 1 Timothy 6:12 favours the view that this refers to a formal public instruction at baptism. Reasons have been already suggested against the identification of the laying-on of hands of 1 Timothy 4:14 with that of 2 Timothy 1:6. Otherwise it would be natural to suppose that the many witnesses were the members of the presbytery who were joined with St. Paul in the ordination of Timothy. But there is no reason why the reference should be thus restricted. The action was a public one, “in the face of the Church”. So Chrys., “Thou hast not heard in secret, nor apart, but in the presence of many, with all openness of speech”. The view of Clem. Alex. (Hypot. vii. ed. Potter, ii. p. 1015) that the πολλοὶ μάρτυρες mean testimonies from the Law and the Prophets is only a curiosity of exegesis.
πιστοῖς: trustworthy, carries on the figure of the faith as a deposit. It is possible, as Bengel suggests, that the injunctions in 2 Timothy 2:14-21 have reference to these ministers.
ἱκανοί: qualified. See reff. δυνατός, in Titus 1:9, expresses capability as proved by experience.
Thou therefore endure hardness, as a good soldier of Jesus Christ.
2 Timothy 2:3-13. The condition of all success is toil; toil which may involve pain. Think of the price of a soldier’s victory, the conditions of an athlete’s crown, of a field-labourer’s wage. Our Lord Jesus Himself, as man, is the great Exemplar of this law. I am another. This is a faithful saying; and therefore we sing, “We shall live with Him because we died with Him, etc.”.
2 Timothy 2:3. συνκακοπάθησον: Take thy part in suffering hardship (R.V.m.). This general reference is better than to supply μοι, as R.V. See note on 2 Timothy 1:8. στρατιώτης: cf.συνστρατιώτης, Php 2:25, Philemon 1:2.
No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.
2 Timothy 2:4. στρατευόμενος: militans Deo (Vulg.). Soldier, in the sense of a person belonging to the army, not soldier on service, as R.V., which makes the same error in Luke 3:14 marg. (See Expositor, vi., vii. 120).
ἐμπλέκεται: implicat se (Vulg.). The verb is used in a similar metaphor, 2 Peter 2:20, but in a more adverse sense than here. A soldier, who is bound to go anywhere and do any thing at the bidding of his captain, must have no ties of home or business. The implied counsel is the same as that given in 1 Corinthians 7:26-34, with its warnings against distraction between the possibly conflicting interests of the Lord and of this life. Note the use of ἀρέσκω in 1 Corinthians 7:32-34.
And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.
2 Timothy 2:5. The sequence of images here—the soldier, the athlete, the field-labourer—affords an interesting illustration of repetition due to association of ideas. The soldier and the field-labourer are combined in 1 Corinthians 9:7-10; the athlete appears in 1 Corinthians 9:24sqq. And the present passage has light thrown upon it from the earlier epistle, in which the various figures are more fully developed.
The connexion between the thought of the soldier and the athlete lies in the word νομίμως (see note on 1 Timothy 1:8); and the exact force of νομίμως will appear from a reference to 1 Corinthians 9:25, “Every man that striveth in the games is temperate in all things”. No one can be said to comply with the rules of the contest who has not undergone the usual preliminary training. One illustration from those cited by Wetstein will suffice, that from Galen, comm. in Hippocr. i. 15: οἱ γυμνασταὶ καὶ οἱ νομίμως ἀθλοῦντες, ἐπὶ μὲν τοῦ ἀρίστου τὸν ἄρτον μόνον ἐσθίουσιν, ἐπὶ δὲ τοῦ δείπνου τὸ κρέας.
The husbandman that laboureth must be first partaker of the fruits.
2 Timothy 2:6. The difficulty in this verse is that the principle here laid down seems to be employed in 1 Corinthians 9:7; 1 Corinthians 9:9, as an argument from analogy in support of the liberty of Christian ministers to enjoy some temporal profit from their spiritual labours; whereas here St. Paul is urging a temper of other-worldliness. It is sufficient to say that there is no practical inconsistency between the two passages; “each man hath his own gift from God, one after this manner, and another after that”. There is a time to insist on one’s liberty to “use the world,” and there is a time to warn ourselves and others that self-repression is necessary to keep ourselves from “using it to the full”. The main connexion here lies in the word κοπιῶντα, which is emphatic; while πρῶτον, which is also emphatic, expresses in the illustration from the γεωργός the idea corresponding to τῷ στρατ. ἀρέσῃ, and to στεφανοῦται in the others respectively. The labourer receives his hire, no matter how poor the crop may be: his wages are the first charge on the field. Cf.γῆ … τίκτουσα βοτάνην εὔθετον ἐκείνοις διʼ οὓς καὶ γεωργεῖται (Hebrews 6:7); his reward is sure, but then he must really labour. “The fruits” are the reward of faithful labour in the Lord’s vineyard, the “well done!” heard from the Captain’s lips, “the crown of glory that fadeth not away”. We must not press all the details of an allegory.
Consider what I say; and the Lord give thee understanding in all things.
2 Timothy 2:7. νόει ὃ λέγω: Intellige quae dico (Vulg.), Grasp the meaning, cautionary and encouraging, of these three similes. Cf. “I speak as to wise men; judge ye what I say” (1 Corinthians 10:15), and the use of the verb in 1 Timothy 1:7.
δώσει, κ.τ.λ.: If you have not sufficient wisdom to follow my argument, “ask of God, who giveth to all men liberally” (Jam 1:5).
μνημόνευε Ἰησοῦν Χριστὸν—Δαυείδ: These words form rather the conclusion of the preceding paragraph than the beginning of a new one. St. Paul in pressing home his lesson, passes from figures of speech to the great concrete example of suffering followed by glory. And as he has, immediately before, been laying stress on the certainty of reward, he gives a prominent place to ἐγηγερμένον ἐκ νεκρῶν. Jesus Christ, of the seed of David, “Himself man” (1 Timothy 2:5), is the ideal soldier, athlete, and field-labourer; yet One who can be an example to us. It is not the resurrection as a doctrinal fact (A.V.) that St. Paul has in mind, but the resurrection as a personal experience of Jesus Christ, the reward He received, His being “crowned with glory and honour, because of the suffering of death” (Hebrews 2:9). It is not τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν (Acts 17:18), but Ἰησοῦν ἐγηγερμένον, the perfect (as in 1 Corinthians 15:4; 1 Corinthians 15:12-14; 1 Corinthians 15:16-17; 1 Corinthians 15:20) preserving the notion of the permanent significance of that personal experience of Jesus. In the other passage, Romans 1:3, in which St. Paul distinctly alludes to our Lord’s human ancestry, the phrase τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ has a directly historical and polemical intention, as expressing and emphasising the human nature of Christ in antithesis to His Divinity. Here ἐκ σπερμ. Δ. merely expresses the fact of His humanity. We cannot affirm with certainty that the phrase has the Messianic import that Song of Solomon of David has in the Gospels.
κατὰ τὸ εὐαγγέλιόν μου: The Gospel preached by me. See reff., and τὸ εὐ. τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ (Galatians 1:11; 1 Corinthians 15:1), which of course is identical in substance with τὸ εὐ.… ὃ ἐπιστεύθην ἐγώ (1 Timothy 1:11). The verity both of Christ’s humanity and of His resurrection was emphasised in the Gospel preached by St. Paul. This is brought out by the punctuation of R.V.
Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.
2 Timothy 2:9. ἐν ᾧ κακοπαθῶ: in which sphere of action, cf.Romans 1:9, 2 Corinthians 10:14, Php 4:2. The connexion seems to be that St. Paul is now indicating that he himself, in his degree, is an imitator of Jesus Christ.
ὡς κακοῦργος (see reff.): malefactor (R.V.). Evil doer (A.V.) does not so vividly express the notion of criminality implied in the word. Ramsay notes that the use of this word here marks “exactly the tone of the Neronian period, and … refers expressly to the flagitia, for which the Christians were condemned under Nero, and for which they were no longer condemned in A.D. 112” (Church in the Roman Empire, p. 249). Compare 1 Peter 4:15.
ἀλλὰ—οὐ δέδεται: We have the same contrast between the apostle’s own restricted liberty and the unconfinable range of the Gospel in Php 1:12; Php 1:14, and 2 Timothy 4:17. There is no reference, as Chrys. supposes, to the liberty permitted to St. Paul to preach the kingdom of God in his prison, as during the first imprisonment (Acts 28:30-31). The clause here is a natural reflective parenthetical remark.
Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.
2 Timothy 2:10. διὰ τοῦτο: The knowledge that others had been, and were being, saved through his ministry was regarded by St. Paul as no small part of his reward. Thus, the Churches of Macedonia were his “crown,” as well as his “joy” (Php 4:1, 1 Thessalonians 2:19). He had already in sight his “crown of righteousness”. This consideration suggests that we should refer διὰ τοῦτο to what follows rather than to what immediately precedes (ὁ λόγος … δέδεται). So Alf., who cites in illustration Romans 4:16, 2 Corinthians 13:10, 1 Timothy 1:16, Philemon 1:15. On this view, we have completely displayed the conformity of Jesus Christ and of St. Paul to the conditions of success exemplified in the soldier, the athlete, and the field-labourer.
πάντα ὑπομένω: as Love does, 1 Corinthians 13:7. Ellicott rightly points out that Christian endurance is active, not passive: pain is felt as pain, but is recognised as having a moral and spiritual purpose.
καὶ αὐτοί: they also (as well as I). It would be no Paradise to St. Paul “to live in Paradise alone”. Compare his supreme expression of selflessness in Romans 9:3.
σωτηρίας μετὰ δόξης αἰωνίου: Salvation may be enjoyed in part in this life; it will be consummated in eternal glory. See ref., and 2 Corinthians 4:17.
It is a faithful saying: For if we be dead with him, we shall also live with him:
2 Timothy 2:11. πιστὸς ὁ λόγος: The teaching or saying referred to is “the word of the cross” as set forth by simile and living example in the preceding verses, 4–11. So R.V.m. This is an exactly parallel case to 1 Timothy 4:9. Here, as there, γὰρ introduces a reinforcement of the teaching.
εἰ γὰρ συναπεθάνομεν, κ.τ.λ.: The presence of γάρ does not militate against the supposition that we have here a fragment of a Christian hymn. A quotation adduced in the course of an argument must be introduced by some inferential particle; See on 1 Timothy 4:10. On the other hand, it is questionable if εἰ ἀρνησόμεθα, κ.τ.λ. is suitable in tone to a hymn; and St. Paul’s prose constantly rises to rhythmical cadences, e.g., Romans 8:33sqq., 1 Corinthians 13. We have here contrasted two crises, and two states in the spiritual life: συναπεθάνομεν and ἀρνησόμεθα point to definite acts at definite times; while ὑπομένομεν and ἀπιστοῦμεν indicate states of being, more or less prolonged.
εἰ συναπεθάνομεν καὶ συνζήσομεν: The two verbs are coupled also in 2 Corinthians 7:3; but the actual parallel in thought is found in Romans 6:4-5; Romans 6:8. We died (aor., R.V.) with Christ at our baptism (Romans 6:8; Colossians 3:3), which, as normally administered by immersion, symbolises our burial with Christ and our rising again with Him to newness of life (Romans 6:4; Colossians 2:12). The future, συνζήσομεν, must not be projected altogether into the resurrection life; it includes and is completed by that; and no doubt the prominent notion here is of the life to come; but here, and in Romans 6:8, it is implied that there is a beginning of eternal life even while we are in the flesh, viz. in that newness of life to which we are called, and for which we are enabled, in our baptism.
εἰ ἀρνησόμεθα, κ.τ.λ.: An echo of our Lord’s teaching, Matthew 10:33. See also 2 Peter 2:1; Judges 1:4. “The future conveys the ethical possibility of the action” (Ell.)
If we believe not, yet he abideth faithful: he cannot deny himself.
2 Timothy 2:13. εἰ ἀπιοτοῦμεν: It is reasonable to hold that the sense of ἀπιστέω in this place must be determined by the antithesis of πιστὸς μένει. Now πιστός, as applied to God, must mean faithful (Deuteronomy 7:9); one who “keepeth truth for ever” (Psalm 146:6; 2 Corinthians 1:18; 1 Thessalonians 5:24; 2 Thessalonians 3:3; Hebrews 10:23; Hebrews 11:11). There is the same contrast in Romans 3:3, “Shall their want of faith (ἀπιστία) make of none effect the faithfulness (πίστιν) of God?” But while we render ἀπιστοῦμεν, with R.V., are faithless, we must remember that unreliability and disbelief in the truth were closely allied in St. Paul’s conception of them.
ἀρνήσασθαι γὰρ—οὐ δύναται: Being essentially the unchangeable Truth, He cannot be false to His own nature, as we, when ἀπιστοῦμεν, are false to our better nature which has affinity with the Eternal. A lie in word, or unfaithfulness in act, is confessedly only an expedient to meet a temporary difficulty; it involves a disregard of the permanent element in our personality. The more a man realises the transitory nature of created things, and his own kinship with the Eternal, the more unnatural and unnecessary does falsity in word or deed appear to him. It is therefore inconceivable that God should lie (Numbers 23:19; 1 Samuel 15:29; Malachi 3:6; Titus 1:2; Hebrews 6:18). The application of the clause here is not that “He will not break faith with us” (Alf.), but that the consideration of our powerlessness to affect the constancy of God our Father should brace us up to exhibit moral courage, as being His “true children”.
Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.
2 Timothy 2:14-26. Discourage the new false teaching by precept and example. There is no need, however, that you should despair of the Church. It is founded upon a rock, in spite of appearances. Take a broad view of the case: the Church is not the special apartment of the Master from which things unseemly are banished; it is a great House with places and utensils for every need of life. This great House differs from those of earth in that provision is made for the promotion of the utensils from the basest use to the Master’s personal service.
2 Timothy 2:14. ταῦτα has special reference to the issues of life and death set out in 2 Timothy 2:11-13. There is no such prophylactic against striving about words as a serious endeavour to realise the relative importance of time and of eternity. “He to whom the eternal Word speaks is set at liberty from a multitude of opinions” (De Imitatione Christi, i. 3).
ἐπʼ οὐδὲν χρήσιμον and ἐπὶ καταστροφῇ τῶν ἀκουόντων are coordinate, and describe the negative and the positive results of λογομαχία. The subject of this λογομαχία is probably identical with that of the μάχαι νομικαί of Titus 3:9, which were “unprofitable and vain”.
ἐπὶ καταστροφῇ, κ.τ.λ.: contrast λόγος … ἀγαθὸς προς οἰκοδομὴν τῆς χρείας, Ephesians 4:29; and compare the antithesis between καθαίρεσις and οἰκοδομή in 2 Corinthians 13:10.
It should be added that ἐπʼ οὐδὲν χρήσιμου is connected closely with λογομαχεῖν (or λογομάχει) by Cyr. Alex., Clem. Alex., and the Bohairic version. The Clementine Vulg. renders unambiguously, ad nihil enim utile est; so F.G. add γάρ.
In addition to the weight of adverse textual evidence against the reading λογομάχει, it is open to the objections that ταῦτα—θεοῦ, disconnected with what follows, is a feeble sentence; and that μαρτύρομαι and διαμαρτύρομαι in Paul are always followed and completed by an exhortation, e.g., Ephesians 4:17; 1 Timothy 5:21; 2 Timothy 4:1.
Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
2 Timothy 2:15. σπούδασον: Give diligence to present thyself (as well as thy work) to God, approved.
ἀνεπαίσχυντον: Chrys. takes this to mean a workman that does not scorn to put his hand to anything; but it is better explained as a workman who has no cause for shame when his work is being inspected. In any case, the word must be so explained as to qualify ἐργάτης naturally; and therefore it cannot be interpreted by a reference to 2 Timothy 1:8 (μὴ ἐπαισχυνθῇς), of the shame that may deter a man from confessing Christ.
ὀρθοτομοῦντα: ὀρθοτομέω is found in reff. as the translation of ישׁר (Piel) direct, make straight, make plain. “He shall direct thy paths,” “The righteousness of the perfect shall direct his way”. This use of the word suggests that the metaphor passes from the general idea of a workman to the particular notion of the minister as one who “makes straight paths” (τροχιὰς ὀρθάς) for the feet of his people to tread in (Hebrews 12:13). The word of truth is “The Way” (Acts 9:2, etc.). Theodoret explains it of a ploughman who drives a straight furrow. Similarly R.V. m. (1), Holding a straight course in the word of truth. Chrys., of cutting away what is spurious or bad. Alf. follows Huther in supposing that the idea of cutting has passed out of this word, as it has out of καινοτομεῖν, and renders, rightly administering, as opposed to “adulterating the word of God” (2 Corinthians 2:17). Other examples of words which have wholly lost their derivational meaning are πρόσφατος and συκοφαντέω. The imagery underlying the A.V., R.V.m. (2), rightly dividing, is either that of the correct cutting up of a Levitical victim (Beza), or a father (Calvin), or steward (Vitringa), cutting portions for the food of the household. The R.V., handling aright, follows the Vulg., recte tractantem, and gives the general sense well enough. The use of ὀρθοτομία in the sense of orthodoxy, in Clem. Al. Strom. vii. xvi., and Eus. H. E. iv. 3, is probably based on this passage.
But shun profane and vain babblings: for they will increase unto more ungodliness.
2 Timothy 2:16. κενοφωνίας: See on 1 Timothy 6:20. Here, as Bengel suggests, κενο- is contrasted with ἀληθείας, φωνίας with λόγον.
περιίστασο: shun, devita, “Give them a wide berth” (Plummer), also in Titus 3:9. In these places περιίστασθαι has the same meaning as ἐκτρέπεσθαι, 1 Timothy 6:20. In fact Ell. cites from Lucian, Hermot. § 86, ἐκτραπήσομαι καὶ περιστήσομαι, where the two verbs are evidently used as indifferent alternatives. Where περιίστημι elsewhere occurs (N.T.), viz., John 11:42, Acts 25:7, it means “to stand around”.
ἐπὶ πλεῖον, κ.τ.λ.: Those who utter “babblings” (subject of προκόψουσιν) are not, as is sometimes supposed, merely negatively useless; they are positively and increasingly mischievous. In 2 Timothy 3:9, οὐ προκόψουσιν ἐπὶ πλεῖον, the situation is different. When a man’s ἄνοια has become manifest to all, he has lost his power to do mischief to others; on the other hand there is no limit to the deterioration of “evil men and impostors” in themselves, προκόψουσιν ἐπὶ τὸ χεῖρον (2 Timothy 3:13).
ἀσεβείας: genitive after ἐπὶ πλεῖον. The commentators compare Joseph. Bell. Jud. vi. 2, 3. προὔκοψαν εἰς τοσοῦτον παρανομίας. Charles thinks προκόψουσιν ἐπὶ κακῷ ἐν πλεονεξίᾳ, Test. of Twelve Patriarchs, Judah, 21:8, the source of this phrase; but it is merely a parallel.
And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;
2 Timothy 2:17. ὡς γάγγραινα νομὴν ἕξει: spread, R.V.m., ut cancer serpit, Vulg. Ell. compares Ovid. Metam. ii. 825, “solet immedicabile cancer Serpere, et illaesas vitiatis addere partes”. Alf. supplies many illustrations of νομή as “the medical term for the consuming progress of mortifying disease”.
Harnack (Mission, vol. i., pp. 114, 115) illustrates copiously this conception of moral evil from the writings of the early fathers.
Ὑμέναιος καὶ φίλητος. This Hymenaeus is perhaps the same as he who is mentioned in 1 Timothy 1:20. Of Philetus nothing is known from other sources.
λέγοντες, κ.τ.λ.: There can be little doubt that the false teaching here alluded to was akin to, if not the same as, that of some in Corinth a few years earlier who said, “There is no resurrection of the dead” (1 Corinthians 15:12). What these persons meant was that the language of Jesus about eternal life and a resurrection received its complete fulfilment in our present conditions of existence, through the acquisition of that more elevated knowledge of God and man and morality and spiritual existence generally which Christ and His coming had imparted to mankind. This sublimest knowledge of things divine is, they said, a resurrection, and the only resurrection that men can attain unto. These false teachers combined a plausible but false spirituality, or sentimentality, with an invincible materialism; and they attempted to find support for their materialistic disbelief in the resurrection of the body in a perverse misunderstanding of the Christian language about “newness of life” (Romans 6:4; Colossians 2:12; Colossians 3:1). “Esse resurrectionem a mortuis, agnitionem ejus quae ab ipsis dicitur veritatis” (Irenæus, Haer. ii. 31, 2; cf. Tert. de Resurr. 19); an achieved moral experience, in fact; not a future hope. The heresy of Marcion, on the other hand, while denying the future resurrection of the body, affirmed positively the immortality of the soul; cf. Justin Martyr, Dial. 80. “Marcion enim in totum carnis resurrectionem non admittens, et soli animae salutem repromittens, non qualitatis sed substantiae facit quaestionem” (Tert. adv. Marcionem, 2 Timothy 2:10).
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
2 Timothy 2:19. “We will not fear. The city of God … shall not be moved” (Psalm 46:2; Psalm 46:4; cf.Hebrews 12:28). The Church of the New Covenant is like the Church of the Old Covenant: it has an ideal integrity unaffected by the defection of some who had seemed to belong to it. “They are not all Israel, which are of Israel.… All Israel shall be saved” (Romans 9:6; Romans 11:26). “They went out from us, but they were not of us; for if they had been of us, they would have continued with us” (1 John 2:19). The Church, as existing in the Divine Knowledge, not as apprehended by man’s intellect, is the firm foundation of God (R.V.), i.e., that which God has firmly founded. It is called here θεμέλιος τοῦ θεοῦ rather than οἶκος τ. θεοῦ, so as to express the better its immobility, unaffected by those who ἀνατρέπουσι, κ.τ.λ.; cf.στύλος καὶ ἑδραίωμα τῆς ἀληθείας (1 Timothy 3:15). There can hardly be an allusion to the parable with which the Sermon on the Mount closes, Luke 6:48-49. With στερεός compare the use of στερεόω, Acts 16:5, and of στερέωμα, Colossians 2:5.
ἔχων τὴν σφραγῖδα: It was noted on 1 Timothy 6:19 that in the two places in which θεμέλιος occurs in the Pastorals, there is a condensation of expression resulting in a confusion of metaphor. Here the apostle passes rapidly from the notion of the Church collectively as a foundation, or a building well founded, to that of the men and women of whom it is composed, and who have been sealed by God (see reff. and also Ezekiel 9:4; John 6:27; 2 Corinthians 1:22; Ephesians 1:13; Ephesians 4:30; Revelation 7:3-8). They are marked by God so as to be recognised by Him as His; and this mark also serves as a perpetual reminder to them that “they are not their own,” and of their consequent obligation to holiness of life (1 Corinthians 6:19-20). There is no allusion to the practice of carving inscriptions over doors and on pillars and foundation stones (Deuteronomy 6:9; Deuteronomy 11:20; Revelation 21:14). The one seal bears two inscriptions, two mutually complementary parts or aspects: (a) The objective fact of God’s superintending knowledge of His chosen; (b) the recognition by the consciousness of each individual of the relation in which he stands to God, with its imperative call to holiness.
Ἀποστήτω κ.τ.λ.: The language is perhaps another echo of the story of Korah: Ἀποσχίσθητε ἀπὸ τῶν σκηνῶν τῶν ἀνθρώπων τῶν σκληρῶν τούτων … μὴ συναπόλησθε ἐν πάσῃ τῇ ἁμαρτίᾳ αὐτῶν. καὶ ἀπέστησαν ἀπὸ τῆς σκηνῆς Κόρε (Numbers 16:26-27). But Isaiah 52:11 is nearer in sentiment, ἀπόστητε ἀπόστητε, ἐξέλθατε ἐκεῖθεν καὶ ἀκαθάρτου μὴ ἅψησθε, … οἱ φέροντες τὰ σκεύη Κυρίου, cf.Luke 13:27. Also Isaiah 26:13, Κύριε, ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν, τὸ ὄνομά σου ὀνομάζομεν. The spiritual logic of the appeal is the same as that of Galatians 5:25, “If we live by the Spirit, by the Spirit let us also walk”. Bengel thinks that ἀπὸ ἀδικίας is equivalent to ἀπὸ ἀδίκων, the abstract for the concrete; cf.2 Timothy 2:21, “purge himself from these”.
But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.
2 Timothy 2:20. Although the notional Church, the corpus Christi verum, is unaffected by the vacillation and disloyalty of its members, nevertheless (δὲ) the Church as we experience it contains many unworthy persons, the recognition of whom as members of the Church is a trial to faith. The notional Church is best figured as a foundation, which is out of sight. But the idea of the superstructure must be added in order to shadow forth the Church as it meets the eye. It is a house, a Great House too, the House of God (1 Timothy 3:15), and therefore containing a great variety of kinds and quality of furniture and utensils. On οἰκία, a whole house, as distinguished from οἶκος, which might mean a set of rooms only, a dwelling, see Moulton in Expositor, vi., vii. 117. There are two thoughts in the apostle’s mind, thoughts which logically are conflicting, but which balance each other in practice. These are: (1) the reality of the ideal Church, and (2) the providential ordering of the actual Church. Until the drag-net is full, and drawn up on the beach, the bad fish in it cannot be cast away (Matthew 13:47-48). This is the view of the passage taken by the Latin expositors, e.g., Cyprian, Ep. Leviticus 25. The explanation of the Greek commentators, that by the “great house” is meant the world at large, is out of harmony with the context. It is to be observed that St. Paul expresses here a milder and more hopeful view of the unworthy elements in the Church than he does in the parallel passage in Romans 9:21-22. There “the vessels unto dishonour” are “vessels of wrath fitted unto destruction”. Here they are all at least in the Great House, and all for some use, even if for less honourable purposes than those served by the vessels of gold and silver; and the next verse suggests that it is perhaps possible for that which had been a “vessel unto dishonour” to become fit for honourable use in the Master’s personal service. We are reminded of the various qualities of superstructure mentioned in 1 Corinthians 3:12, “gold, silver, costly stones, wood, hay, stubble”. See also Wis 15:7. Field, Notes, in loc., suggests that δεσπότης here is best rendered the owner. See notes on 1 Timothy 3:15; 1 Timothy 6:1.
If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.
2 Timothy 2:21. St. Paul drops the metaphor. The general meaning is clear enough, that a man may become “heaven’s consummate cup,” σκεῦος ἐκλογῆς (Acts 9:15), if he “mistake not his end, to slake the thirst of God”. When we endue the vessels with consciousness, it is seen that they may “rise on stepping-stones of their dead selves to higher things”. The τις has been, it is implied, among the “vessels unto dishonour”. “Paul was an earthen vessel, and became a golden one. Judas was a golden vessel, and became an earthen one” (Chrys.). Bengel supposes that the ἐάν τις is an exhortation to Timothy himself. This is suggested in R.V. of 2 Timothy 2:22, “But flee,” etc. The reference in τούτων is not quite clear. It is best perhaps to explain it of the false teachers themselves, “vessels unto dishonour,” rather than of their teaching or immoral characteristics, though of course this is implied. The thoroughness of the separation from the corrupting environment of evil company is expressed by the ἐκ- and ἀπό. Where ἐκκαθαίρω occurs again, 1 Corinthians 5:7, the metaphor (leaven) also refers to the removal of a corrupting personal element. There the person is to be expelled; here the persons are to be forsaken. ἡγιασμένον is the equivalent in actual experience of the simile σκεῦος εἰς τιμήν, as εἰς πᾶν—ἡτοιμασμένον is of εὔχρηστον τῷ δεσπότῃ. Compare 1 Corinthians 6:11, “And such were some of you: but ye were washed [lit. washed yourselves], but ye were sanctified” (ἡγιάσθητε).
ἡτοιμασμένον: “Even though he do not do it, he is fit for it, and has a capacity for it” (Chrys.). Cf.Ephesians 2:10, κτισθέντες … ἐπὶ ἔργοις ἀγαθοῖς οἶς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν, and reff.
Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.
2 Timothy 2:22. νεωτερικὰς ἐπιθυμίας: “Every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful”. (Chrys.). This is sound exegesis; yet it is reasonable to suppose that Timothy was still of an age to need the warning in its natural sense. See 1 Timothy 4:12. He has just been cautioned against errors of the intellect; he must be warned also (δὲ) against vices of the blood.
εἰρήνην: to be joined closely with the following words, cf.Hebrews 12:14. While avoiding the company of evil men, he is to cultivate friendly relations with those who are sincere worshippers of the same God as himself. οἱ ἐπικαλούμενοι τὸν Κύριον, i.e., Christ, is almost a technical term for Christians. See reff. It comes ultimately from Joel 2:32 (2 Timothy 3:5).
But foolish and unlearned questions avoid, knowing that they do gender strifes.
2 Timothy 2:23. ἀπαιδεύτους: ignorant. An ignorant question is one that arises from a misunderstanding of the matter in dispute. Misunderstandings are a fruitful source of strife. Cf.1 Timothy 6:4.
παραιτοῦ: refuse, i.e., Such questions will be brought before you: refuse to discuss them. The A.V., avoid might mean merely, Evade the necessity of meeting them.
γεννῶσι: There is no other instance of the metaphorical use of this word in the N.T.
ἤπιος, as Ell. notes, implies gentleness in demeanour, πραΰτης meekness of disposition. “Gentle unto all men, so he will be apt to teach; forbearing towards opponents, so he will be able to correct” (Bengel).
In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
2 Timothy 2:25. τοὺς ἀντιδιατιθεμένους: They who err from right thinking are to be dealt with as tenderly and considerately as they who err from right living. Cf.Galatians 6:1, καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος. See also chap. 2 Timothy 4:2, and reff. Field takes ἀντιδιατίθεσθαι as equivalent to ἐναντίως διατίθεσθαι, “to be contrariwise or adversely affected”. Similarly Ambrosiaster, eos qui diversa sentiunt. Field notes that “the only other example of the compound verb is to be found in Longinus περὶ ὕψους, xvii. 1”. The A.V. and R.V. take the word here as middle, them that oppose themselves, eos qui resistunt [veritati] (Vulg.). von Soden finds in this word the key to the meaning of ἀντιθέσεις, 1 Timothy 6:20.
μήποτε (not elsewhere in Paul) = εἴποτε.
δώῃ: The subjunctive seems a syntactical necessity. See J. H. Moulton, Grammar, vol. i. pp. 55, 193, 194, Blass, Grammar, p. 213. On the other hand, W. H. text, and Winer-Moulton, Grammar, p. 374, read δῴη, optative.
μετάνοιαν: It is certainly implied that false theories in religion are not unconnected with moral obliquity and faulty practice. See Titus 1:15-16; Titus 3:11.
And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
2 Timothy 2:26. ἀνανήψωσιν is to be connected with εἰς τὸ ἐκείνου θέλημα. Compare ἐκνήψατε δικαίως, 1 Corinthians 15:34. ἐκείνου then refers to ὁ θεός, and θέλημα will have its usual force as the Will of God (see 1 Peter 4:2): That they who had been taken captive by the devil may recover themselves (respiscant, Vulg.) out of his snare, so as to serve the will of God. This is Beza’s explanation and that of von Soden (nearly), who compares αἰχμαλωτίζοντες, 2 Corinthians 10:5. It has the advantage of giving a natural reference to αὐτοῦ and ἐκείνου respectively, which are employed accurately in 2 Timothy 3:9. The paradoxical use of ζωγρέω in Luke 5:10 must not be taken as determining the use of the word elsewhere. Of the other explanations, that of the A.V. and Vulg., which supposes an inelegant but not impossible reference of both αὐτοῦ and ἐκείνου to τοῦ διαβόλου, is preferable to the R.V., following Wetstein and Bengel, which refers αὐτοῦ back to δοῦλον Κυρίου, and dissociates ἐζωγρημένοι from παγίδος, with which it is naturally connected. The reference of αὐτοῦ and ἐκείνου to the same subject, as given in the A.V., is paralleled by Wis 1:16, συνθήκην ἔθεντο πρὸς αὐτόν, ὅτι ἄξιοί εἰσιν τῆς ἐκείνου μερίδος εἶναι.
1. Be strong in the grace As he had formerly commanded him to keep, by the Spirit, that which was committed to him, so now he likewise enjoins him “to be strengthened in grace.” By this expression he intends to shake off sloth and indifference; for the flesh is so sluggish, that even those who are endued with eminent gifts are found to slacken in the midst of their course, if they be not frequently aroused.
Some will say: “Of what use is it to exhort a man to ‘be strong in grace,’ unless free-will have something to do in cooperation?” I reply, what God demands from us by his word he likewise bestows by his Spirit, so that we are strengthened in the grace which he has given to us. And yet the exhortations are not superfluous, because the Spirit of God, teaching us inwardly, causes that they shall not sound in our ears fruitlessly and to no purpose. Whoever, therefore, shall acknowledge that the present exhortation could not have been fruitful without the secret power of the Spirit, will never support free-will by means of it.
Which is in Christ Jesus. This is added for two reasons; to shew that the grace comes from Christ alone, and from no other, and that no Christian will be destitute of it; for, since there is one Christ common to all, it follows that all are partakers of his grace, which is said to be in Christ, because all who belong to Christ must have it.
My son. This kind appellation, which he employs, tends much to gain the affections, that the doctrine may more effectually obtain admission into the heart.
2. And which thou hast heard from me. He again shews how earnestly desirous he is to transmit sound doctrine to posterity; and he exhorts Timothy, not only to preserve its shape and features, (as he formerly did,) but likewise to hand it down to godly teachers, that, being widely spread, it may take root in the hearts of many; for he saw that it would quickly perish if it were not soon scattered by the ministry of many persons. And, indeed, we see what Satan did, not long after the death of the Apostles; for, just as if preaching had been buried for some centuries, he brought in innumerable reveries, which, by their monstrous absurdity, surpassed the superstitions of all the heathens. We need not wonder, therefore, if Paul, in order to guard against an evil of such a nature and of such magnitude, earnestly desires that his doctrines shall be committed to all godly ministers, who shall be qualified to teach it. As if he had said, — “See that after my death there may remain a sure attestation of my doctrine; and this will be, if thou not only teach faithfully what thou hast learned from me, but take care that it be more widely published by others; therefore, whomsoever thou shalt see fitted for that work, commit to their trust this treasure.”
Commit to believing men He calls them believing men, not on account of their faith, which is common to all Christians, but on account of their pre-eminence, as possessing a large measure of faith. We might even translate it “faithful men;” (156) for there are few who sincerely labor to preserve and perpetuate the remembrance of the doctrine intrusted to them. Some are impelled by ambition, and that of various kinds, some by covetousness, some by malice, and others are kept back by the fear of dangers; and therefore extraordinary faithfulness is here demanded.
By many witnesses (157) He does not mean that he produced witnesses in a formal and direct manner (158) in the case of Timothy; but, because some might raise a controversy whether that which Timothy taught had proceeded from Paul, or had been forged by himself, he removes all doubt by this argument, that he did not speak secretly in a corner, but that there were many alive who could testify that Timothy spoke nothing which they had not formerly heard from the mouth of Paul. The doctrine of Timothy would therefore be beyond suspicion, seeing that they had many fellow-disciples, who could bear testimony to it. Hence we learn how greatly a servant of Christ should labor to maintain and defend the purity of doctrine, and not only while he lives, but as long as his care and labor can extend it.
(156) “Loyaux et digne auxquels on se fie.” — “Faithful and trustworthy.”
(157) “Entre plusieurs tenmoins, ou, en presence de plusieurs temoins.” — “Among many witnesses, or, in presence of many witnesses.”
(158) “Il ne vent pas dire qu’il ait appele des tesmoins, comme c’est la coustume es contrats et autres actes solennels.” — “He does not mean that he called witnesses, as is customary in contracts and other solemn acts.”
3. Do thou therefore endure afflictions Not without strong necessity has he added this second exhortation; for they who offer their obedience to Christ must be prepared for “enduring afflictions;” and thus, without patient endurance of evils, there will never be perseverance. And accordingly he adds, “as becomes a good soldier of Jesus Christ.” By this term he means that all who serve Christ are warriors, and that their condition as warriors consists, not in inflicting evils, but rather in patience.
These are matters on which it is highly necessary for us to meditate. We see how many there are every day, that throw away their spears, who formerly made a great show of valor. Whence does this arise? Because they cannot become inured to the cross. First, they are so effeminate that they shrink from warfare. Next, they do not know any other way of fighting than to contend haughtily and fiercely with their adversaries; and they cannot bear to learn what it is to
“possess their souls in patience.” (Luk 21:19)
4. No man who warreth He continues to make use of the metaphor which he had borrowed from warfare. Yet, strictly speaking, he formerly called Timothy “a soldier of Christ” metaphorically; but now he compares profane warfare with spiritual and Christian warfare in this sense. “The condition of military discipline is such, that as soon as a soldier has enrolled himself under a general, he leaves his house and all his affairs, and thinks of nothing but war; and in like manner, in order that we may be wholly devoted to Christ, we must be free from all the entanglements of this world.”
With the affairs of life By “the affairs of life”, (159) he means the care of governing his family, and ordinary occupations; as farmers leave their agriculture, and merchants their ships and merchandise, till they have completed the time that they agreed to serve in war. We must now apply the comparison to the present subject, that every one who wishes to fight under Christ must relinquish all the hindrances and employments of the world, and devote himself unreservedly to the warfare. In short, let us remember the old proverb, Hoc age , (160) which means, that in the worship of God, we ought to give such earnestness of attention that nothing else should occupy our thoughts and feelings. The old translation has, “No man that fights for God,” etc. But this utterly destroys Paul’s meaning.
Here Paul speaks to the pastors of the Church in the person of Timothy. The statement is general, but is specially adapted to the ministers of the word. First, let them see what things are inconsistent within their office, that, freed from those things, they may follow Christ. Next, let them see, each for himself, what it is that draws them away from Christ; that this heavenly General may not have less authority over us than that which a mortal man claims for himself over heathen soldiers who have enrolled under him.
(159) “By τοῦ βίου πραγματείαις is meant the business of life in general, the plural being used with allusion to the various kinds thereof, as agriculture, trade, manufactures, etc. Now, by the Roman law, soldiers were excluded from all such. See Grotius.” — Bloomfield
(160) “Brief, qu’il nous souvienne du proverbe ancien duquel les Latins ont use en faisant leurs sacrifices, Hoc age , c’est a dire, Fay ceci, ou, Pense a ceci, ascavoir que tu as entre mains, lequel signifie, que quand il est question du service de Dieu, il s’y faut tellement employer, que nous ne soyons ententifs ni affectionnez ailleurs.” — “In short, let us remember the old proverb which the Latins used in offering their sacrifices, Hoc age , that is to say, ‘Do this,’ or, ‘Think of this,’ ‘Do (or think of) what thou hast in hand,’ which means, that when the worship of God is the matter in question, we must be employed in it in such a manner that we shall not give our attention or our heart to anything else.”
5. And if any one strive He now speaks of perseverance, that no man may think that he has done enough when he has been engaged in one or two conflicts. He borrows a comparison from wrestlers, not one of whom obtains the prize till he has been victorious in the end. Thus he says:
“In a race all run, but one obtaineth the prize;
run so that ye may obtain.” (1Co 9:24.)
If any man, therefore, wearied with the conflict, immediately withdraw from the arena to enjoy repose, he will be condemned for indolence instead of being crowned. Thus, because Christ wishes us to strive during our whole life, he who gives way in the middle of the course deprives himself of honor, even though he may have begun valiantly. To strive lawfully is to pursue the contest in such a manner and to such an extent as the law requires, that none may leave off before the time appointed.
6. The husbandman must labor before he receive the fruits I am well aware that others render this passage differently; and I acknowledge that they translate, word for word, what Paul has written in Greek; but he who shall carefully examine the context will assent to my view. (161) Besides, the use of (κοπιῶντα) to labor instead of (κοπιᾷν)to labor, is a well-known Greek idiom; for Greek writers often make use of the participle in place of the infinitive. (162)
The meaning therefore, is, that husbandmen do not gather the fruit, till they have first toiled hard in the cultivation of the soil, by sowing and by other labors. And if husbandmen do not spare their toils, that one day they may obtain fruit, and if they patiently wait for the season of harvest; how much more unreasonable will it be for us to refuse the labors which Christ enjoins upon us, while he holds out so great a reward?
(161) “Je scay bien que les autres ont tradoit ce passage autrement: Il faut que le laboureur travaillaut (ou, qui travaille) prene premier des fruits.” — “I am well aware that others translate this passage differently: The husbandman laboring (or, who laboreth) must first partake of the fruits.”
(162) “The agonistic metaphor now passes into an agricultural one, (such as we find at 1Co 9:10; Jas 5:7.) The sense, however, will depend upon what πρῶτον is to be referred to. It is most naturally connected with μεταλαμβάνειν, and such is the construction adopted by the generality of Expositors, ancient and modern. The sense, however, thus arising, either involves what is inconsistent with facts, or (even when helped out by the harsh ellipsis of ἵνα κοπιᾷ, ‘in order that he may be enabled to labor,’) contains a truth here inapposite; and the spiritual application thence deduced is forced and frigid. It is not, however, necessary, with some, to resort to conjecture. We have only to suppose, what is common in his writings, a somewhat harsh transposition, and (with many of the best Expositors) to join πρῶτον with κοπιῶντα, as is required by the course of the argument; the true construction being this: — δεῖ τὸν γεωργὸν πρῶτον κοπιῶντα τῶν καρπῶν μεταλαμβάνειν, where κοπιὦντα is the participle imperfect, and the literal sense is, — It is necessary that the husbandmen should first labor, and then enjoy the fruits (of his labor.)” — Bloomfield.
7. Understand what I say (163) He added this, not on account of the obscurity of the comparisons which he has set forth, but that Timothy himself might ponder, how much more excellent is the warfare under the direction of Christ, and how much more abundant the reward; for, when we have studied it incessantly, we scarcely arrive at a full knowledge of it.
The Lord give thee understanding in all things The prayer, which now follows, is added by way of correction. Because our minds do not easily rise to that “incorruptible crown” (1Co 9:25) of the life to come, (164) Paul betakes himself to God, to “give understanding” to Timothy. And hence we infer, that not less are we taught in vain, if the Lord do not open our understandings, than the commandments would be given in vain, if he did not impart strength to perform them. For who could have taught better than Paul? And yet, in order that he may teach with any advantage, he prays that God may train his disciple.
(163) “Enten ce que je di, of, Considere.” — “Understand what I say, or, Consider what I say.
(164) “De la vie eternelle.” — “Of eternal life.”
8. Remember that Jesus Christ, being raised from the dead. He expressly mentions some part of his doctrine, which he wished to go down to posterity, entire and uncorrupted. It is probable that he glances chiefly at that part about which he was most afraid; as will also appear clearly from what follows, when he comes to speak about the error of “Hymenaeus and Philetus,” (2Ti 2:17;) for they denied the resurrection, of which we have a sure pledge in this confession, when they falsely said that it was already past.
How necessary this admonition of Paul was, the ancient histories shew; for Satan put forth all his strength, in order to destroy this article of our faith. There being two parts of it, that Christ was born “of the seed of David,” and that he rose from the dead; immediately after the time of the Apostles, arose Marcion, who labored to destroy the truth of the human nature in Christ; and afterwards he was followed by the Manichaeans; and even, in the present day, this plague is still spreading.
So far as relates to the resurrection, how many have been employed, and with what diversified schemes, in laboring to overthrow the hope of it! This attestation, therefore, means as much as if Paul had said, “Let no one corrupt or falsify my gospel by slanders; I have thus taught, I have thus preached, that Christ, who was born a man of the seed of David, rose from the dead.”
According to my gospel He calls it “his gospel,” not that he professes to be the author but the minister of it. Now, in the resurrection of Christ we all have a sure pledge of our own resurrection. Accordingly, he who acknowledges that Christ has risen affirms that the same thing will take place with us also; for Christ did not rise for himself, but for us. The head must not be separated from his members. Besides, in the resurrection of Christ is contained the fulfillment of our redemption and salvation; for it is added, from the dead. Thus Christ, who was dead, arose. Why? and for what purpose? Here we must come to ourselves, and here too is manifested the power and fruit of both, namely, of his resurrection and of his death; for we must always hold by this principle, that Scripture is not wont to speak of these things coldly, and as matters of history, but makes indirect reference to the fruit.
Of the seed of David This clause not only asserts the reality of human nature in Christ, but also claims for him the honor and name of the Messiah. Heretics deny that Christ was a real man, others imagine that his human nature descended from heaven, and others think that there was in him nothing more than the appearance of a man. (165) Paul exclaims, on the contrary, that he was “of the seed of David;” by which he undoubtedly declares that he was a real man, the son of a human being, that is, of Mary. This testimony is so express, that the more heretics labor to get rid of it, the more do they discover their own impudence. The Jews and other enemies of Christ deny that he is the person who was formerly promised; but Paul affirms that he is the son of David, and that he is descended from that family from which the Messiah ought to descend. (166)
(165) “Que seulement il y avoit en luy une apparence d’homme, et non pas une vraye nature humaine.” — “That there was in him only an appearance of man, and not a real human nature.”
(166) “If we wish to be victorious over all the temptations of Satan, we must have great steadfastness, and must know that it is not at random that we believe in Jesus Christ, that this is not a doubtful matter, but that he came to us from God to be our Redeemer. And for this reason Paul here points out that he is of the lineage of David, and of his seed, for we know the promises that are contained in the Holy Scriptures, namely, that the whole world should be blessed in the seed of Abraham. Now, God confirmed this to David, by shewing that from him the Redeemer should proceed, that is, from the tribe of Judah, and from the house of David. Thus, the reason why Paul claims for him this title is, that, having the promises which God had formerly made to the fathers, concerning that Redeemer who hath been given to us, we may not doubt that we ought to receive him with full conviction, and have no reason to doubt whether he is, or is not, the Messiah. Why? He is descended from the house of David; and, although at that time, it had no royal dignity, yet that defect could not lessen the glory of our Lord Jesus Christ, but, on the contrary, was fitted to confirm more fully our belief that it was he who should be sent. And why? The Prophet Isaiah did not say that he would be born in a palace, or that he would be brought up in great splendor; but he said, that he would grow as a small twig (Isa 11:1) from the root of Jesse; as if he had said, that, although Jesus Christ was of royal lineage, nevertheless his parents were poor, and were held of no account in worldly matters, having no rank or grandeur.” — Fr. Ser.
9. In which I am a sufferer This is an anticipation, for his imprisonment lessened the credit due to his gospel in the eyes of ignorant people. He, therefore, acknowledges that, as to outward appearance, he was imprisoned like a criminal; but adds, that his imprisonment did not hinder the gospel from having free course; and not only so, but that what he suffers is advantageous to the elect, because it tends to confirm them. Such is the unshaken courage of the martyrs of Christ, when the consciousness of being engaged in a good cause lifts them up above the world; so that, from a lofty position, they look down with contempt, not only on bodily pains and agonies, but on every kind of disgrace.
Moreover, all godly persons ought to strengthen themselves with this consideration, when they see the ministers of the gospel attacked and outraged by adversaries, that they may not, on that account, cherish less reverence for doctrine, but may give glory to God, by whose power they see it burst through all the hindrances of the world. And, indeed, if we were not excessively devoted to the flesh, this consolation alone must have been sufficient for us in the midst of persecutions, that, if we are oppressed by the cruelty of the wicked, the gospel is nevertheless extended and more widely diffused; for, whatever they may attempt, so far are they from obscuring or extinguishing the light of the gospel, that it burns the more brightly. Let us therefore bear cheerfully, or at least patiently, to have both our body and our reputation shut up in prison, provided that the truth of God breaks through those fetters, and is spread far and wide.
10Wherefore I endure all things for the sake of the elect From the elect he shews, that his imprisonment is so far from being a ground of reproach, that it is highly profitable to the elect. When he says that he endures for the sake of the elect, (167) this demonstrates how much more he cares for the edification of the Church than for himself; for he is prepared, not only to die, but even to be reckoned in the number of wicked men, that he may promote the salvation of the Church.
In this passage Paul teaches the same doctrine as in Col 1:24, where he says, that he
“fills up what is wanting in the sufferings of Christ, for his body, which is the Church.”
Hence the impudence of the Papists is abundantly refuted, who infer from these words that the death of Paul was a satisfaction for our sins; as if he claimed anything else for his death, than that it would confirm the faith of the godly, for he immediately adds an exposition, by affirming that the salvation of believers is found in Christ alone. But if any of my readers wishes to see a more extended illustration of this subject, let him consult my Commentary on the chapter which I have just now quoted — the first of the Epistle to the Colossians.
With eternal glory This is the end of the salvation which we obtain in Christ; for our salvation is to live to God, which salvation begins with our regeneration, and is completed by our perfect deliverance, when God takes us away from the miseries of this mortal life, and gathers us into his kingdom. To this salvation is added the participation of heavenly, that is, divine glory; and, therefore, in order to magnify the grace of Christ, he gave to salvation the name of “eternal glory.”
(167) “It might be replied, that it is superfluous that Paul should ‘endure for the elect.’ ‘Cannot God save those whom he elected and adopted before the creation of the world, without the assistance of men? Has the immutable decree of God any need of human help, or of creatures? Why then does Paul say that he endures on account of the elect?’ Now, it us true that God will conduct his people to the inheritance which is prepared for them but yet he is pleased to make use of the labor of men. Not that he is under a necessity of borrowing anything from us, but he confers on us this honor by his undeserved goodness, and wishes that we should be instruments of his power. Thus Paul does not boast that the salvation of the children of God depends on his steadfastness or on the afflictions which he had to endure; but he only means that God wishes to conduct his people by means of the word, and that he employs men whom he has chosen for that purpose, as for his own work, and makes them instruments of the power of his Holy Spirit.” — Fr. Ser.
11A faithful saying He makes a preface to the sentiment which he is about to utter; because nothing is more opposite to the feeling of the flesh, than that we must die in order to live, and that death is the entrance into life; for we may gather from other passages, that Paul was wont to make use of a preface of this sort, in matters of great importance, or hard to be believed.
If we die with him, we shall also live with him The general meaning is, that we shall not be partakers of the life and glory of Christ, unless we have previously died and been humbled with him; as he says, that all the elect were
“predestinated that they might be conformed to his image.” (Rom 8:29.)
This is said both for exhorting and comforting believers. Who is not excited by this exhortation, that we ought not to be distressed on account of our afflictions, which shall have so happy a result? The same consideration abates and sweetens all that is bitter in the cross; because neither pains, nor tortures, nor reproaches, nor death ought to be received by us with horror, since in these we share with Christ; more especially seeing that all these things are the forerunners of a triumph.
By his example, therefore, Paul encourages all believers to receive joyfully, for the name of Christ, those afflictions in which they already have a taste of future glory. If this shocks our belief, and if the cross itself so overpowers and dazzles our eyes, that we do not perceive Christ in them, let us remember to present this shield, “It is a faithful saying.” And, indeed, where Christ is present, we must acknowledge that life and happiness are there. We ought, therefore, to believe firmly, and to impress deeply on our hearts, this fellowship, that we do not die apart, but along with Christ, in order that we may afterwards have life in common with him; that we suffer with him, in order that we may be partakers of his glory. By death he means all that outward mortification of which he speaks in 2Co 4:10. (168)
(168) The reader will do well to consider the author’s Commentary on that remarkable passage. — Ed.
12If we deny him, he will also deny us A threatening is likewise added, for the purpose of shaking off sloth; for he threatens that they who, through the dread of persecution, leave off the confession of his name, have no part or lot with Christ. How unreasonable is it, that we should esteem more highly the transitory life of this world than the holy and sacred name of the Son of God! And why should he reckon among his people those who treacherously reject him? Here the excuse of weakness is of no value; (169) for, if men did not willingly deceive themselves with vain flatteries, they would constantly resist, being endued with the spirit of strength and courage. Their base denial of Christ proceeds not only from weakness, but from unbelief; because it is in consequence of being blinded by the allurement of the world, that they do not at all perceive the life which is in the kingdom of God. But this doctrine has more need of being meditated on than of being explained; for the words of Christ are perfectly clear,
“Whoever shall deny me, him will I also deny” (Mat 10:33.)
It remains that every one consider with himself, that this is no childish terror, but the judge seriously pronounces what will be found, at the appointed time, to be true.
(169) “On ne gaigne rien yci de se defendre et excuser, en alleguant son infirmite.” — “Here nothing is gained by defending and excusing ourselves on the ground of our weakness.”
13If we are unbelieving, he remaineth faithful The meaning is, that our base desertion takes nothing from the Son of God or from his glory; because, having everything in himself, he stands in no need of our confession. As if he had said, “Let them desert Christ who will, yet they take nothing from him; for when they perish, he remaineth unchanged.”
He cannot deny himself This is a still stronger expression. “Christ is not like us, to swerve from his truth.” Hence it is evident, that all who deny Christ are disowned by him. And thus he drives away from wicked apostates the flatteries with which they soothe themselves; because, being in the habit of changing their hue, according to circumstances, they would willingly imagine that Christ, in like manner, assumes various forms, and is liable to change; which Paul affirms to be impossible. Yet, at the same time, we must firmly believe what I stated briefly on a former passage, that our faith is founded on the eternal and unchangeable truth of Christ, in order that it may not waver through the unsteadfastness or apostasy of men.
14Remind them of these things. The expression (ταῦτα) these things, is highly emphatic. It means that the summary of the gospel which he gave, and the exhortations which he added to it, are of so great importance, that a good minister ought never to be weary of exhibiting them; for they are things that deserve to be continually handled, and that cannot be too frequently repeated. “They are things” (he says) “which I wish you not only to teach once, but to take great pains to impress on the hearts of men by frequent repetition.” A good teacher ought to look at nothing else than edification, and to give his whole attention to that alone. (170) On the contrary, he enjoins him not only to abstain from useless questions, but likewise to forbid others to follow them. (171)
Solemnly charging them before the Lord, not to dispute about words. Λογομαχεῖν means to engage earnestly in contentious disputes, which are commonly produced by a foolish desire of being ingenious. Solemn charging before the Lord is intended to strike terror; (172) and from this severity we learn how dangerous to the Church is that knowledge which leads to debates, that is, which disregards piety, and tends to ostentation; of this nature is the whole of that speculative theology, as it is called, that is found among the Papists.
For no use, On two grounds, λογομαχία, or “disputing about words,” is condemned by him. It is of no advantage, and it is exceedingly hurtful, by disturbing weak minds. Although in the version I have followed Erasmus, because it did not disagree with Paul’s meaning, yet I wish to inform my readers that Paul’s words may be explained in this manner, “That which is useful for nothing.” The Greek words are, εἰς οὐδὲν χρήσιμον, and I read χρήσιμον in the accusative case, and not in the nominative. The style will thus flow more agreeably; as if he had said, “Of what use is it, when no good comes from it, but much evil? for the faith of many is subverted.”
Let us remark, first, that, when a manner of teaching does no good, for that single reason it is justly disapproved; for God does not wish to indulge our curiosity, but to instruct us in a useful manner. Away with all speculations, therefore, which produce no edification!
But the second is much worse, when questions are raised, which are not only unprofitable, but tend to the subversion of the hearers I wish that this were attended to by those who are always armed for fighting with the tongue, and who, in every question are looking for grounds of quarreling, and who go so far as to lay snares around every word or syllable. But they are carried in a wrong direction by ambition, and sometimes by an almost fatal disease; which I have experienced in some. What the Apostle says about subverting is shown, every day, by actual observation, to be perfectly true; for it is natural, amidst disputes, to lose sight of the truth; and Satan avails himself of quarrels as a presence for disturbing weak persons, and overthrowing their faith.
(170) “When any person comes to the sermon, let it not be to hear something that tickles the ears, or that gives pleasure; but let it be to make progress in the fear of God, and in humility, and to excite to prayer, and to confirm him in patience. If we have heard an exhortation today, and if tomorrow it is repeated to us, let us not think that this is superfluous, let us not be annoyed at it; for every person who carefully examines this subject will find it to be highly necessary for him to be reminded of the lesson which he had learned, that he may practice it well. If, therefore, God refreshes our memory with it, he has conferred on us a great favor. That is what we have to remark on this passage, when Paul says, ‘Remind them of these things.’ For undoubtedly he intended to prevent what we frequently meet with, when it is said, ‘We have heard this before. Is not that a very common remark? Where is the little child that does not know it?” Such things are said by those who would wish to be fed with useless questions. But here the Holy Spirit desires that what is useful should be brought forward every day, because we have not sufficiently understood it, and because it must be put in practice.” — Fr. Ser.
(171) “ Mais de defendre aussi aux autres qu’ils ne s’y amusent point.” — “But likewise to forbid others to entertain themselves with them.”
(172) “Est pour donner crainte a ceux qui voudroyent faire autrement.” — “Is intended to strike terror into those who would wish to act differently.”
15Study to shew thyself to be approved by God Since all disputes about doctrine arise from this source, that men are desirous to make a boast of ingenuity before the world, Paul here applies the best and most excellent remedy, when he commands Timothy to keep his eyes fixed on God; as if he had said; “Some aim at the applause of a crowded assembly, but do thou study to approve thyself and thy ministry to God.” And indeed there is nothing that tends more to check a foolish eagerness for display, than to reflect that we have to deal with God.
A workman that doth not blush Erasmus translatesἀνεπαίσχυντον “ that ought not to blush.” I do not find fault with that rendering, but prefer to explain it actively, “that doth not blush;”, both because that is the more ordinary meaning of the word as used by Greek writers, and because I consider it to agree better with the present passage. There is an implied contrast. Those who disturb the Church by contentions break out into that fierceness, because they are ashamed of being overcome, and because they reckon it disgraceful that there should be anything that they do not know. Paul, on the contrary, bids them appeal to the judgment of God.
And first, he bids them be not lazy disputants, but workmen. By this term he indirectly reproves the foolishness of those who so greatly torment themselves by doing nothing. Let us therefore be “workmen” in building the Church, and let us be employed in the work of God in such a manner that some fruit shall be seen then we shall have no cause to “blush;” for, although in debating we be not equal to talkative boasters, yet it will be enough that we excel them in the desire of edification, in industry, in courage, and in the efficacy of doctrine. In short, he bids Timothy labor diligently, that he may not be ashamed before God; whereas ambitious men dread only this kind of shame, to lose nothing of their reputation for acuteness or profound knowledge.
Dividing aright the word of truth. This is a beautiful metaphor, and one that skillfully expresses the chief design of teaching. “Since we ought to be satisfied with the word of God alone, what purpose is served by having sermons every day, or even the office of pastors? Has not every person an opportunity of reading the Bible?” (173) But Paul assigns to teachers the duty of dividing or cutting, (174) as if a father, in giving food to his children, were dividing the bread, by cutting it into small pieces.
He advises Timothy to “cut aright,” lest, when he is employed in cutting the surface, as unskillful people are wont to do, he leave the pith and marrow untouched. Yet by this term I understand, generally, an allotment of the word which is judicious, and which is well suited to the profit of the hearers. Some mutilate it, others tear it, others torture it, others break it in pieces, others, keeping by the outside, (as we have said,) never come to the soul of doctrine. (175) To all these faults he contrasts time “dividing aright,” that is, the manner of explaining which is adapted to edification; for that is the rule by which we must try all interpretation of Scripture.
(173) “We shall find fanatics who think that it is a loss of time to come to the church to be taught. ‘What? Is not all the doctrine of God contained in the Bible? What more can be said on the subject?’ It is making them little children (they will say) to come here to be taught; but grown people may dispense with it. What? Must there be all this preaching? There are but two points in Scripture, that we ought to love God and to love our neighbor. We have not heard these things merely from those who come to relate them; but the most distinguished scholars of those who vomited out these blasphemies have themselves declared them to us. I could name the day when it was said, and the houses, and the hour, and the people who were present, and how wicked men poured out their venom and their passion against God, to overthrow and destroy all religion, if it were possible; that is but too well known. On the contrary, Paul shews us here, that if we have only the Holy Scripture, it is not enough that each of us read it in private, but the doctrine drawn from it must be preached to us in order that we may be well informed” — Fr. Ser.
(174) “De couper et tailler.” — “Of cutting and carving.”
(175) “A l’ame de la doctrine.”
16But avoid profane and unmeaning noises My opinion as to the import of these words has been stated in my commentary on the last chapter of the First Epistle to Timothy; and my readers will find it there. (176)
For they will grow to greater ungodliness. That he may more effectually deter Timothy from that profane and noisy talkativeness, he states that it is a sort of labyrinth, or rather a deep whirlpool, from which they cannot go out, but into which men plunge themselves more and more.
(176) See p. 173.
17And their word will eat as a gangrene I have been told by Benedict Textor, a physician, that this passage is badly translated by Erasmus, who, out of two diseases quite different from each other, has made but one disease; for, instead of “gangrene,” he has used the word “cancer.” Now Galen, in many passages throughout his writings, and especially where he lays down definitions in his small work “On unnatural swellings,” distinguishes the one from the other. Paul Aegineta, too, on the authority of Galen, thus in his sixth book defines a “cancer;” that it is “an unequal swelling, with inflated extremities, loathsome to the sight, of a leaden color, and unaccompanied by pain.” Next, he enumerates two kinds, as other physicians do; for he says that some “cancers” are concealed and have no ulcer; while others, in which there is a preponderance of the black bile from which they originate, are ulcerous.
Of the “gangrene,” on the other hand, Galen, both in the small work already quoted, and in his second book to Glauco, Aetius in his fourteenth book, and the same Ægineta in his fourth book, speak to the following effect; that it proceeds from great phlegmons or inflammations, if they fall violently on any member, so that the part which is destitute of heat and vital energy tends to destruction. If that part be quite dead, the Greek writers call the diseaseσφάκελος the Latins sideratio , and the common people call it St. Anthony’s fire.
I find, indeed, that Cornelius Celsius draws the distinction in this manner, that “cancer “is the genus, and “gangrene” the species; but his mistake is plainly refuted from numerous passages in the works of physicians of high authority. It is possible, also, that he was led astray by the similarity between the Latin words “cancer “ and “gangræna.” But in the Greek words there can be no mistake of that kind; forκάρκινος is the name which corresponds to the Latin word “cancer,” and denotes both the animal which we call a crab, and the disease; while grammarians think thatγάγγραινα is derived ἀπο τοῦ γραίνειν which means “to eat.” We must therefore abide by the word “gangrene,” which Paul uses, and which best agrees with what he says as to “eating” or “consuming.”
We have now explained the etymology; but all physicians pronounce the nature of the disease to be such, that, if it be not very speedily counteracted, it spreads to the adjoining parts, and penetrates even to the bones, and does not cease to consume, till it has killed the man. Since, therefore, “gangrene” is immediately followed by (νέκρωσις) mortification, which rapidly infects the rest of the members till it end in the universal destruction of the body; to this mortal contagion Paul elegantly compares false doctrines; for, if you once give entrance to them, they spread till they have completed the destruction of the Church. The contagion being so destructive, we must meet it early, and not wait till it has gathered strength by progress; for there will then be no time for rendering assistance. The dreadful extinction of the gospel among the Papists arose from this cause, that, through the ignorance or slothfulness of the pastors, corruptions prevailed long and without control, in consequence of which the purity of doctrine was gradually destroyed.
Of the number of whom are Hymenaeus and Philetus He points out with the finger the plagues themselves, that all may be on their guard against them; for, if those persons who aim at the ruin of the whole Church are permitted by us to remain concealed, then to some extent we give them power to do injury. It is true that we ought to conceal the faults of brethren, but only those faults the contagion of which is not widely spread. But where there is danger to many, our dissimulation is cruel, if we do not expose in proper time the hidden evil. And why? Is it proper, for the sake of sparing one individual, that a hundred or a thousand persons shall perish through my silence? Besides, Paul did not intend to convey this information to Timothy alone, but he intended to proclaim to all ages and to all nations the wickedness of the two men, in order to shut the door against their base and ruinous doctrine.
18Who, concerning the truth have erred, saying that the resurrection is already past After having said that they had departed from “the truth,” he specifies their error, which consisted in this, that they gave out that “the resurrection was already past.” In doing this, they undoubtedly contrived a sort of allegorical resurrection, which has also been attempted in this age by some filthy dogs. By this trick Satan overthrows that fundamental article of our faith concerning the resurrection of the flesh. Being an old and worthless dream, and being so severely condemned by Paul, it ought to give us the less uneasiness. But when we learn that, from the very beginning of the gospel, the faith of some was subverted, such an example ought to excite us to diligence, that we may seize an early opportunity of driving away from ourselves and others so dangerous a plague; for, in consequence of the strong inclination of men to vanity, there is no absurdity so monstrous that there shall not be some men who shall lend their ear to it.
19Nevertheless the foundation of God standeth firm. We know too well, by experience, how much scandal is produced by the apostasy of those who at one time professed the same faith with ourselves. This is especially the case with those who were extensively known, and who had a more brilliant reputation than others; for, if any of the common people apostatize, we are not so deeply affected by it. But they who in the ordinary opinion of men held a distinguished rank, having been formerly regarded as pillars, cannot fall in this manner, without involving others in the same ruin with themselves; at least, if their faith has no other support. This is the subject which Paul has now in hand; for he declares that there is no reason why believers should lose heart, although they see those persons fall, whom they were wont to reckon the strongest.
He makes use of this consolation, that the levity or treachery of men cannot hinder God from preserving his Church to the last. And first he reminds us of the election of God, which he metaphorically calls a foundation, expressing by this word the firm and enduring constancy of it. Yet all this tends to prove the certainty of our salvation, if we are of the elect of God. As if he had said, “The elect do not depend on changing events, but rest on a solid and immovable foundation; because their salvation is in the hand of God.” For as
“every plant which the heavenly Father hath not planted
must be rooted up,” (Mat 15:13,)
so a root, which has been fixed by his hand, is not liable to be injured by any winds or storms.
First of all, therefore, let us hold this principle, that, amidst so great weakness of our flesh, the elect are nevertheless beyond the reach of danger, because they do not stand by their own strength, but are founded on God. And if foundations laid by the hand of men have so much firmness, how much more solid will be that which has been laid by God himself? I am aware that some refer this to doctrine, “Let no man judge of the truth of it from the unsteadfastness of men;” but it may easily be inferred from the context, that Paul speaks of the Church of God, or of the elect.
Having this seal The word signaculum (which denotes either “a seal” or “the print of a seal”) having led into a mistake some people who thought that it was intended to denote a mark or impress, I have translated it sigillum (a seal,) which is less ambiguous. And, indeed, Paul means, that under the secret guardianship of God, as a signet, is contained the salvation of the elect, as Scripture testifies that they are
“written in the book of life.” (Psa 69:28; Phi 4:3.)
The Lord knoweth who are his This clause, together with the word seal, reminds us, that we must not judge, by our own opinion, whether the number of the elect is great or small; for what God hath sealed he wishes to be, in some respect, shut up from us. Besides, if it is the prerogative of God to know who are his, we need not wonder if a great number of them are often unknown to us, or even if we fall into mistakes in making the selection.
Yet we ought always to observe why and for what purpose he makes mention of a seal; that is, when we see such occurrences, let us instantly call to remembrance what we are taught by the Apostle John, that
“they who went out from us were not of us.” (1Jo 2:19.)
Hence arises a twofold advantage. First, our faith will not be shaken, as if it depended on men; nor shall we be even dismayed, as often happens, when unexpected events take place. Secondly, being convinced that the Church shall nevertheless be safe, we shall more patiently endure that the reprobate go away into their own lot, to which they were appointed; because there will remain the full number, with which God is satisfied. Therefore, whenever any sudden change happens among men, contrary to our opinion and expectation, let us immediately call to remembrance, “The Lord knoweth who are his.”
Let every one that calleth on the name of Christ depart from iniquity As he formerly met the scandal by saying, “Let not the revolt of any man produce excessive alarm in believers;” so now, by holding out this example of hypocrites, he shews that we must not sport with God by a feigned profession of Christianity. As if he had said, “Since God thus punishes hypocrites by exposing their wickedness, let us learn to fear him with a sincere conscience, lest anything of that kind should happen to us. Whoever, therefore, calleth upon God, that is, professeth to be, and wisheth to be reckoned, one of the people of God, let him keep at a distance from all iniquity.” (177) For to “call on the name of Christ” means here to glory in Christ’s honorable title, and to boast of belonging to his flock; in the same manner as to have
“the name of a man called on a woman” (Isa 4:1)
the woman is accounted to be his lawful wife; and to have “the name of Jacob called on” all his posterity (Gen 48:16) means that the name of the family shall be kept up in uninterrupted succession, because the race is descended from Jacob.
(177) “Let us not therefore be distressed by all the scandals that may arise. And yet let us study to walk in fear, not abusing the goodness of our God but knowing that, since he hath separated us from the rest of the world we must live as being in his house and as being his, in the same manner as he hath given to us the onward mark of baptism, that we may also have the signature of his holy Spirit, for he is “the earnest,” as Paul calls him, of our election, he is the pledge which we possess that we are called to the heavenly inheritance. Let us therefore pray to God that he may sign and seal in our hearts his gracious election, by his holy Spirit, and, at the same time, that he may keep us sealed and as shut up under the shadow of his wings; and if poor reprobates go astray and are lost, and if the devil drives them along, and if they do not rise again when they fall, but are cast down and ruined, let us, on our part, pray to God to keep us under his protection, that we may know what it is to obey his will, and to be supported by him. Though the world strive to shake us, let us lean on this foundation, that the Lord knoweth who are his; and let us never be drawn aside from this, but let us persevere and profit more and more, till God withdraw us from the present state into his kingdom, which is not liable to change.” — Fr. Ser.
20In a great house He now goes farther, and demonstrates by a comparison, that when we see some who, for a time, made a show of distinguished piety and zeal, fall back shamefully, so far from being troubled on account of it, we ought rather to acknowledge that this arrangement is seemly and adapted to the providence of God. Who will find fault with a large house, in which there is abundance of every kind of furniture, and which accordingly contains not only those articles which are fitted for purposes of display, but likewise those which are of a meaner sort? This diversity is even ornamental, if, while the sideboard and the table glitter with gold and silver, the kitchen is furnished with vessels of wood and of earthenware. Why then should we wonder if God, the head of the family, so rich and so abundantly supplied with everything, has in this world, as in a large house, various kinds of men, as so many parts of furniture?
Commentators are not agreed, however, whether the “great house” means the Church alone, or the whole world. And, indeed, the context rather leads us to understand it as denoting the Church; for Paul is not now reasoning about strangers, but about God’s own family. Yet what he says is true generally, and in another passage the same Apostle extends it to the whole world; that is, at Rom 9:21, where he includes all the reprobate under the same word that is here used. We need not greatly dispute, therefore, if any person shall apply it simply to the world. Yet there can be no doubt that Paul’s object is to shew that we ought not to think it strange, that bad men are mixed with the good, which happens chiefly in the Church.
21If any man shall cleanse himself from these If the reprobate are “vessels for dishonor,” they have that dishonor confined to themselves, but they do not disfigure the house, or bring any disgrace on the head of the family, who, while he has a variety of articles of furniture, appropriates each vessel to its proper use. But let us learn, by their example, to apply them to better and worthier uses; for in the reprobate, as in mirrors, we perceive how detestable is the condition of man, if he do not sincerely promote the glory of God. Such examples, therefore, afford to us good ground for exhortation to devote ourselves to a holy and blameless life.
There are many who misapply this passage, for the sake of proving that what Paul elsewhere (Rom 9:16) declares to belong “to God that sheweth mercy,” is actually within the power of “him that willeth and him that runneth.” This is exceedingly frivolous; for Paul does not here argue about the election of men, in order to shew what is the cause of it, as he does in the ninth chapter of the Epistle to the Romans (Rom 9:0); but only means that we are unlike wicked men, whom we perceive to have been born to their perdition. It is consequently foolish to draw an inference from these words, about the question whether it is in a man’s power to place himself in the number of the children of God, and to be the author of his own adoption. That is not the present question. Let this short warning suffice against those who bid a man cause himself to be predestinated; as if Paul enjoined men to do what they must have done before they were born, and even before the foundations of the world were laid.
Others, who infer from these words that free-will is sufficient for preparing a man, that he may be fit and qualified for obeying God, do not at first sight appear to be so absurd as the former, yet there is no solidity in what they advance. The Apostle enjoins that men who desire to consecrate themselves to the Lord cleanse themselves from the pollution of wicked men; and throughout the Scriptures God gives the same injunction; for we find nothing here but what we have seen in many passages of Paul’s writings, and especially in the Second Epistle to the Corinthians,
“Be ye clean, that bear the vessels of the Lord.” (178)
Beyond all controversy, we are called to holiness. But the question about the calling and duty of Christians is totally different from the question about their power or ability. We do not deny that it is demanded from believers that they purify themselves; but elsewhere the Lord declares that this is their duty, while he promises by Ezekiel that he will send
“clean waters, that we may be cleansed.” (Eze 36:25.)
Wherefore we ought to supplicate the Lord to cleanse us, instead of vainly trying our strength in this matter without his assistance.
A vessel sanctified for honor means, set apart for honorable and magnificent purposes. In like manner, what is useful to the head of the family is put for that which is applied to agreeable purposes. He afterwards explains the metaphor, when he adds, that we must be prepared for every good work. Away with the wild language of fanatics, “I will contribute to the glory of God, as Pharaoh did; for is it not all one, provided that God be glorified?” For here God explicitly states in what manner he wishes us to serve him, that is, by a religious and holy life.
(178) This quotation is taken from Isa 52:11, but the passage to which our author, quoting from memory, makes reference, is 2Co 6:17, where the words of Isaiah have undergone considerable variation See Calvin's Com. On Corinthians, vol. 2, p. 261. — Ed.
22Flee 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.
23But 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.
24But 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 beδιδακτικός, “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.
(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”
25If 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. (1Co 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.
26And 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 Eph 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.
(181) See Calvin's Com. On Galatians and Ephesians, p. 220.— Ed.
