2 Timothy 2:26 Komentář

INTRODUCTION TO 2 TIMOTHY 2 In this chapter the apostle continues his exhortations to Timothy, with respect both to his office and his conversation, and closes with the character of a minister of the Gospel. The apostle having exhorted Timothy, in the former chapter, to abide by the Gospel, notwithstanding whatsoever he might suffer for it, here points out to him that grace and strength in Christ, which he would have him have recourse unto, to enable him to discharge his duty, 2Ti 2:1 and that the Gospel might continue, he advises him to take care of a succession, and to commit the Gospel preached by him to others, whose qualifications for it are faithfulness and aptitude to teach, 2Ti 2:2 and in order to animate him to labour diligently in the Gospel, and suffer cheerfully for it, he observes to him that he was a soldier, and must endure hardships, and not indulge to the ease and pleasures of life; was a runner in a race, and therefore must strive before he received the crown; and was as an husbandman that must first labour before he partakes of the fruit: which things he would have him seriously consider; and desires that the Lord would give him understanding in them, Ti2 2:3, and then with the same view, to encourage him to suffer for the Gospel of Christ, he puts him in mind of the incarnation and resurrection of Christ, as a summary of the Gospel, and a specimen of what he had heard of him, Ti2 2:8 and instances in his own sufferings for it, the nature, use, and end of them, by way of example and imitation, Ti2 2:9, and for the same purpose mentions several useful sayings and pithy sentences, as true and, to be depended on, Ti2 2:11 which he would have Timothy put his hearers in mind of, and especially those to whom he committed the Gospel to preach; charging them, in a solemn manner, not to strive about words, which is not only unprofitable, but hurtful, Ti2 2:14 and with respect to himself, he exhorts him to diligence and study, in interpreting and explaining the word of God, that so he might be approved unto God, and not be ashamed before men, Ti2 2:15 and on the contrary, to avoid false doctrines, as being profane, empty, and mere babble; and as tending to greater impiety; and as being dangerous and threatening, like the spreading canker; of which he gives instances in Hymenaeus and Philetus, Ti2 2:16 whose error was, that the resurrection was already past; and succeeded in the spreading of it, to the subversion of the faith of some, Ti2 2:18. However, for the comfort of real believers, it is observed, that notwithstanding such errors, and the success of them, the foundation stands sure; God has a certain knowledge of his own people, and will keep them; and therefore it becomes such who either call on the name, or are called by the name of Christ, to depart from such evil doctrines, Ti2 2:19 and that such things happening in the world, and in churches, should not be thought strange, the apostle illustrates the case by a simile of a great house, which has vessels of all sorts in it, and for different uses and purposes, Ti2 2:21. Wherefore, to conclude his exhortations to Timothy, he advises him to flee those lusts which are incident to youth; to follow things that are good, and to avoid foolish and unlearned questions, which tend to strife, Ti2 2:22 which leads him on to give the character of a servant of the Lord, or a preacher of the Gospel; that he must not strive, but be gentle, patient, and meek, in instructing adversaries; for which he should have an aptness; and is encouraged to act this part, from the consideration of success under a divine blessing; namely, bringing such persons to repentance, and to own the truth, and the recovery of them out of the snare of the devil, Ti2 2:24.

And that they may recover themselves,.... Or "awake", and come to themselves, and appear to be sober, and in their right mind: the metaphor is taken from drunken men, who are overcharged, and are not in their senses, and being stupified fall asleep; and like these are persons intoxicated with errors and heresies, who when their minds are enlightened, and they are convinced of their evil tenets, repent of them, come to themselves, and acknowledge the truth, and so escape out of the snare of the devil; for as carnal lusts and pleasures are the snares and nets, in which Satan, who may be compared to a fowler, catches some; so errors and heresies are those with which he ensnares others: "who are taken captive", or "alive", by him at his will; such are taken in his nets and snares, as creatures are taken alive, by fowlers, and huntsmen; and they are held fast, and become his captives, and his slaves, and do his will, being led by him to whatsoever he pleases; he works powerfully in them, and they readily comply with him, and obey his lusts. Though some understand this, not of the will of the devil, but of the will of God; and that the sense is, that such persons are held captive by Satan, as long as it is the pleasure of God, and no longer; when the prey is taken from the mighty, and the lawful captive is delivered; and so it is an encouragement to the ministers of the word to go on in instructing, hoping this may be the case. Others connect this phrase, "to his will" or "according to his will", as they differently render it, with the word, "recover": and then the meaning is, that such, repenting of their errors, might escape out of the snare of Satan, in which they were taken alive; that so they might do the will of God, by professing and holding fast his truths; or that their repentance, recovery, and escape out of Satan's snare and captivity, are according to the will of God, and his sovereign good pleasure. Next: 2 Timothy Chapter 3

I therefore exhort you in the Lord to receive with all tenderness those that repent and return to the unity of the Church, that through your kindness and forbearance they may recover themselves out of the snare of the devil, and becoming worthy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ.

"And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." It is truly said, "Who are taken captive," for meanwhile they float in error. Observe here how he teaches to be humble-minded. He has not said, if peradventure you should be able, but, "if peradventure God should grant them a recovery"; if anything be done, therefore, all is of the Lord. Thou plantest, thou waterest but He soweth and maketh it produce fruit. Let us not therefore be so affected, as if we ourselves wrought the persuasion, even if we should persuade any one. "Taken captive by him," he says, "to His will." This no one will say relates to doctrine, but to life. For "His will" is that we live rightly. But some are in the snare of the devil by reason of their life, we ought not therefore to be weary even with respect to these. "If peradventure," he says, "they may recover, that are taken captive, unto His will." Now "If peradventure," implies much longsuffering. For not to do the will of God is a snare of the devil. For as a sparrow, though it be not wholly enclosed, but only caught by the foot, is still under the power of him who set the snare; so though we be not wholly subverted, both in faith and life, but in life only, we are under the power of the devil.

Correcting challengers with gentleness, in the hope that God may grant them repentance leading to a knowledge of the truth, and that they may come to their senses and escape the Devil's snare, having been captured by him to do his will. correcting challengers with gentleness. For this is most necessary. For often he who has been given advice ten times and has not listened will obey another who gives advice once, clearly the first ten counselors are working against their own interest. that God may grant them repentance. And if it happens, Paul says, it is the work of God, not only of your gentleness. He suppresses the mindset of the teachers, leading the matter up to God. and that they may come to their senses and escape the Devil's snare. But what is the knowledge of the truth? It is to recover from the Devil and from false doctrines, toward the truth of faith. See how, as from drunkenness or madness, Paul said they recover from the Devil's snare. For just as a little bird, even if caught by the tip of its foot, is still under the snare beneath it; so also we, even if we stray slightly from the doctrine, are caught under the Devil's snare. having been captured by him. Being revived while captured, that is, being seized and confined by error to the will of the Devil. For those who are led astray by evil doctrines, having been seized to the Devil's own will, are held by the Devil. Prophecy of abundant human wickedness, through reprehensible deceit.

Understand this not only in relation to teaching, but also in relation to life. People are in the snare of the devil not only in teaching, but also in life. Consequently, without bitterness one must correct also those who waver in life. For just as a sparrow, even if caught by only one part, I mean the foot, is in the power of the one who set the snare, so we too are in the power of the devil, even if we have been caught by him not entirely, I mean in both faith and life, but only in life. In errors, he says, they are mired; but having been captured by God into His will, that is, God's will, perhaps they will come out of the waters of error. The will of God is not only to believe, but also to live rightly. Therefore, understand this not only in relation to dogmas, but also to life. Some understand the expression "who captured them into his will" as referring to the devil.

And they may recover themselves from the snares of the devil, i.e., from the causes of error on the part of the intellect, as false phantasies, and on the part of the will, as envies, pride, and the like. But the need for repentance is pressing, so that if a person rejects it, the devil will rule him; hence he says, by whom they are held captive, because he that sins is the servant of sin (John 8:34). And he says, at his will, namely, such a man does the devil's will. But one might object: the devil does not command all he would at the beginning. I answer that he gets only as much as he is permitted; but it is difficult to wrest from him what he has grasped: shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? (Isa 49:24).

He exhorts Timothy to constancy, fidelity, and courage; and to acquit himself as a true soldier of Jesus Christ; and patiently expect the fruit of his labors, Ti2 2:1-7. What the apostle's doctrine was relative to Christ, Ti2 2:8. He mentions his own sufferings and consolations, Ti2 2:9-13. What Timothy is to preach, how he is to acquit himself, and what he is to shun, Ti2 2:14-16. Of Hymeneus and Philetus, and their errors, Ti2 2:17, Ti2 2:18. Of the foundation of God, and its security, Ti2 2:19. The simile of a great house and its utensils, Ti2 2:20, Ti2 2:21. Timothy is to avoid youthful lusts, and foolish and unlearned questions, Ti2 2:22, Ti2 2:23. How he is to act in reference to false teachers, Ti2 2:24-26.

And that they may recover themselves - The construction of this verse is extremely difficult, though the sense given by our translation is plain enough. I shall set down the original, and the principal English translations: - Και ανανηψωσιν εκ της του διαβολου παγιδος, εζωγρημενοι ὑπ' αυτου εις εκεινου θελημα. And thei rise agein fro snaaris of the debyl, of whome thei ben holde captyffis at his wille. - Wiclif. First translation into English, 1378. And to turne agayne from the snare of devell, which are holden in prison of him at his will. - Coverdale. First printed English Bible, 1535. That they may come to themselves agayne out of the snare of the devyll, which are now taken of him at hys will. - Edward VIth's Bible, by Becke, 1549. And they may recover their senses to perform his will, after being rescued alive by the servant of the Lord out of the snare of the devil. - Wakefield; who refers αυτου, him, to the servant of the Lord, Ti2 2:24. And being caught alive by him out of the snare of the devil, they may awake to do his will. - Macknight; who remarks that αυτου, the relative, means the servant of the Lord; and εκεινου, the demonstrative, refers to God, mentioned Ti2 2:15. I leave these different translations with the reader. I Have referred, in the preceding notes, to inscriptions which appear on the buildings and coins of the Asiatics; such inscriptions are, in general, very curious, and carry with them a considerable show of piety to God, in the acknowledgment of his providence and mercy. I shall quote one merely as a curiosity, without supposing it to be immediately applicable to the illustration of the text. There is extant a gold circular coin of the Great Mogul Shah Jehan, struck at Delhi, A. H. 1062, a.d. 1651, five inches and a half in diameter; on each side of this coin is a square, the angles of which touch the periphery; within this square, and in the segments, there are the following inscriptions: - 1. Within the square, on one side, The bright star of religion, Mohammed (a second Sahib Kiran) Shah Jehan, the victorious emperor. 2. In the segment on the upper side of the square, The impression upon this coin of 200 mohurs, was struck through the favor of God. 3. On the lateral segment to the left, By the second Sahib Kiran, Shah Jehan, the defender of the faith. 4. On the bottom segment, May the golden countenance from the sculpture of this coin enlighten the world. 5. On the lateral segment to the right, As long as the splendid face of the moon is illuminated by the rays of the sun! 1. On the reverse, within the square, There is no god but God; and Mohammed is the prophet of God. Struck in the capital of Shah Jehanabad, A. H. 1062. 2. On the top of the square, Religion was illuminated by the truth of Abu Beker. 3. On the left hand compartment, The faith was strengthened by the justice of Omar. 4. On the bottom compartment, Piety was refreshed by the modesty and mildness of Othman. 5. On the right hand compartment, The world was enlightened by the learning of Aly. On these inscriptions it may be just necessary to observe that Abu Beker, Omar, Othman, and Aly, were the four khalifs who succeeded Mohammed. Abu Beker was the father of Ayesha, one of Mohammed's wives. Othman was son-in-law of Mohammed, having married his two daughters, Rakiah, and Omal-Calthoom. And Aly, son of Abi Taleb, Mohammed's uncle, was also one of the sons-in-law of Mohammed, having married Fatima, the daughter of his favourite wife, Ayesha. The Ottoman empire was not so called from Othman, the third khalif, but from Ottoman, the successful chief, who conquered a small part of the Grecian empire in Asia, and thus laid the foundation for the Turkish. Grotius and others have supposed that the apostle alludes to the custom of putting an inscription on the foundation stone of a city or other building, giving an account of the time in which it was founded, built, etc. Sometimes engraved stones were placed over the principal gates of cities and fortresses, particularly in the east, specifying the date of erection, repairs, etc., and containing some religious sentiment or verse from the Koran. But I do not think it likely that the apostle refers to any thing of this kind. There appears to be an allusion here to the rebellion of Korah and his company against the authority of Moses, Num 16:5, where, it is said: The Lord will show who are his: here the words of the Septuagint are nearly the same that the apostle uses in this verse, εγνω ὁ Θεος τους οντας αὑτου· God knoweth or approveth of them that are his. And the words in Num 16:26, Depart from the tents of these wicked men, are similar to those of the apostle, Let every one that nameth the name of the Lord depart from iniquity. We may therefore take it for granted that those false teachers, the chief of whom were Hymeneus and Philetus, had risen up against the authority of St. Paul; and he, in effect, informs Timothy here that God will deal with them as he did with Korah, Dathan, and Abiram, and their company. And as the true Israelites were to separate themselves from the tents of those wicked men, so he and the believers at Ephesus were to hold no sort of communion with those workers of iniquity. This subject he farther illustrates by a contract between two parties, each of which sets his seal to the instrument, the seal bearing the motto peculiar to the party. This I conceive to be the meaning; but the common mode of interpretation will, it is probable, be most commonly followed.

EXHORTATIONS; TO FAITHFULNESS AS A GOOD SOLDIER OF CHRIST; ERRORS TO BE SHUNNED; THE LORD'S SURE FOUNDATION; THE RIGHT SPIRIT FOR A SERVANT OF CHRIST. (2Ti. 2:1-26) Thou therefore--following my example (Ti2 1:8, Ti2 1:12), and that of ONESIPHORUS (Ti2 1:16-18), and shunning that of those who forsook me (Ti2 1:15). my son--Children ought to imitate their father. be strong--literally, "be invested with power." Have power, and show thyself to have it; implying an abiding state of power. in the grace--the element IN which the believer's strength has place. Compare Ti2 1:7, "God hath given us the spirit of power."

recover themselves--Greek, "awake to soberness," namely from the spiritual intoxication whereby they have fallen into the snare of the devil. the snare-- (Eph 6:11, "the wiles of the devil": Ti1 3:7; Ti1 6:9). taken captive by him at his will--so as to follow the will of "THAT" (the Greek emphatically marks Satan thus) foe. However, different Greek pronouns stand for "him" and "his"; and the Greek for "taken captive" means not "captured for destruction," but "for being saved alive," as in Luk 5:10, "Thou shalt catch men to save them unto life"; also there is no article before the Greek participle, which the English Version "who are taken captive," would require. Therefore, translate, "That they may awake . . . taken as saved (and willing) captives by him (the servant of the Lord, Ti2 2:24), so as to follow the will of HIM (the Lord, Ti2 2:24, or "God," Ti2 2:25)." There are here two evils, the "snare" and sleep, from which they are delivered: and two goods to which they are translated, awaking and deliverance. Instead of Satan's thrall comes the free and willing captivity of obedience to Christ (Co2 10:5). It is God who goes before, giving repentance (Ti2 2:25); then the work of His servant following is sure to be crowned with success, leading the convert henceforth to "live to the will of God" (Act 22:14; Pe1 4:2). Next: 2 Timothy Chapter 3