2 Timothy 2:24-26. In regard to the last thoughts, Paul gives a sketch of the conduct which beseems the δοῦλος κυρίου. Δοῦλος κυρίου is here, as often, one who has been charged with the office of preaching the gospel.

Οὐ δεῖ μάχεσθαι] Luther is inaccurate: “must not be disputatious;” it does not denote so much the disposition as the act, and is in close relation with the preceding μάχας; it furnishes the reason, therefore, why he should not devote himself to foolish investigations, which only give rise to contentions.

ἀλλʼ ἤπιον εἶναι πρὸς πάντας] ἤπιος, here and at 1 Thessalonians 2:7, “amiable, friendly;” properly, “addressing in a friendly manner;” it forms a pointed antithesis to μάχεσθαι.

διδακτικόν (1 Timothy 3:2). Hoc non solum soliditatem et facilitatem in docendo, sed vel maxime patientiam et assiduitatem significat, Bengel. According to the context here, the word expresses not only the ability, but also the willingness to teach.

ἀνεξίκακον] ἅπ. λεγ. (ἀνεξικακία, Wis 2:19, kindred in meaning with ἐπιείκεια), denotes the opposite of irritability: “patient, submissive” in regard to contradiction (perhaps slanderous).—2 Timothy 2:25. ἐν πρᾳότητι is wrongly joined by Luther with ἀνεξίκακον: “who can endure the wicked with gentleness;” it belongs rather to what follows, and describes the manner of παιδεύειν.

παιδεύειν is here equivalent not to erudire, but to corripere. Luther: “punish,” set right, see 1 Timothy 1:20.

τοὺς ἀντιδιατιθεμένους] ἅπ. λεγ., synonymous with ἀντιλέγοντες, Titus 1:9, and denoting all opposed to the word of truth preached by the δοῦλος κυρίου. The context compels us to interpret it not as “the unbelievers” (Hofmann), but specially the heretics. The name, however, is not given to them because they are “weak in faith” (Wiesinger). Luther’s translation is too strong: “contumacious;” comp. with this passage Titus 1:9; Titus 1:13. The rule here laid down is not in contradiction with the ἔλεγχε αὐτοὺς ἀποτόμως, Titus 1:13, not because the ἀντιδιατιθέμενοι here are different from the ἀντιλέγοντες of Titus 1:9, as Hofmann maintains, but because even with the ἐλέγχειν ἀποτόμως there should also be the ἐν πρᾳότητι παιδεύειν. The purpose which should guide the servant of the Lord in his conduct towards the ἀντιδιατιθέμενοι is given in the next words.

μήποτε δώῃ αὐτοῖς ὁ Θεὸς μετάνοιαν] μήποτε, “whether it may not be,” is joined with the conjunctive and the optative; comp. Buttmann, p. 220. The μετάνοια is here supposed to be necessary because the ground of opposition is ἀδικία; μετάνοια is the change of thought which is necessary εἰς ἐπίγνωσιν ἀληθείας.—2 Timothy 2:26. καὶ ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος] In the verb ἀνανήφειν, the ἀνα may express motion from beneath, as in other verbs thus compounded (e.g. ἀναζέω), so that it is equivalent to “become sober,” i.e. “come up out of the stupefaction which holds them down” (Hofmann[41]); but the usual meaning of the word in classic Greek is, however, “become sober again.” If the word has this meaning here, then the ἀντιδιατιθέμενοι must be the heretics. The error into which they had fallen is to be compared with the intoxication which beclouds men’s wits; the verb is ἅπ. λεγ. In 1 Corinthians 15:34 we have ἐκνήφειν.

The figure παγίς is certainly not in harmony with this verb; but a collocation of various figurative expressions is not infrequent; here it is more easy to justify it, as an intermediate thought like καὶ ῥυσθῶσιν (Heydenreich) may be at once supplied. The collocation may indeed be altogether avoided, if, with Michaelis and Hofmann, we connect ἐκ τῆς … παγίδος with ἐζωγρημένοι following; but against this there is the signification of this word, which does not mean being saved, but being taken captive.

ἐζωγρημένοι ὑπʼ αὐτοῦ εἰς τὸ ἐκείνου θέλημα] ζωγρεῖν has here the same meaning as in Luke 5:10 : “catch,” the notion “alive” being allowed to fall into the background. It is questionable whether the devil or the δοῦλος κυρίου (2 Timothy 2:24) is to be regarded as the ζωγρῶν. Several expositors, Wetstein, Bengel, Mack, Wiesinger, Hofmann, and others, have declared themselves in favour of the second view. But against this there is the perfect, since the ἀνανήφειν does not take place until they have been caught by the δοῦλος Θεοῦ;[42] besides, the meaning thus obtained would be open to the reproach of being too artificial.[43]

With the first view (Matthies, de Wette, van Oosterzee, Plitt) ἐζωγρημένοι may be joined in a natural sense with the preceding ΠΑΓΊΔΟς; Luther is therefore right: “by whom they are caught at his will.” The last words: ΕἸς … ΘΈΛΗΜΑ, are by Beza joined with ἈΝΑΝΉΨΩΣΙΝ: ad illius, nempe Dei, voluntatem, videlicet praestandam; hunc enim locum sic esse accipiendum mihi videtur utriusque illius relativi pronominis (ΑὐΤΟῦ … ἘΚΕΊΝΟΥ) proprietas et ipsa constructio postulare. But ἘΚΕΊΝΟΥ may very easily refer to the same subject as ΑὐΤΟῦ; see the passage cited by de Wette; Plato, Cratylus, p. 430 E: δεῖξαι αὐτῷ, ἂν μὲν τύχῃ, ἐκείνου εἰκόνα; comp. also Kühner, § 629, A 3.

As with Beza’s interpretation, ἘΖΩΓΡ. ὙΠ. ΑὐΤΟῦ, “would be made too bare” (de Wette), the additional clause under discussion is to be joined with ἘΖΩΓΡΗΜΈΝΟΙ, as indeed it ought to be, according to its position.

Aretius takes the correct view of ἘΖΩΓΡ., but wrongly explains the words ΕἸς Κ.Τ.Λ. as equivalent to “according to God’s will, i.e. so long as God pleases.” Heinrichs, too, though he refers ἐκείνου rightly, wrongly says it is equivalent to ex suo arbitrio, pro suo lubitu. ΕἸς stands here rather as in 2 Corinthians 10:5; the ΘΈΛΗΜΑ ΤΟῦ ΔΙΑΒΌΛΟΥ is regarded “as a local sphere” into which they have been. taken; see Meyer on the passage quoted.

[41] Hofmann appeals to ἀναζῆν, Romans 7:9, for this signification; but comp. Meyer on that passage.

[42] Hofmann does not acknowledge the validity of the objection: “The perfect partic. express nothing else than a condition abiding thenceforward;” but this “thenceforward” is quite unsuitable here, for in the connection of ἐζωγρημένοι with ἀνανήψωσι that perfect does not show the position into which they enter only by ἀνανήφειν—and which remains thenceforward, but to the position in which they were when the ἀνανήφειν took place.

[43] This is valid also against Theophylact’s explanation: ἐν πλάνῃ νήχονται ἀλλὰ ζωγρηθέντες ὑπὸ Θεοῦ … ἀνανήψωσιν ἀπὸ τῶν ὑδάτων τῆς πλάνης.

2 Timothy 2:24. δοῦλον δὲ Κυρίου: here is used in its special application to the ministers of the Church. On the general teaching, see 1 Thessalonians 2:7, 1 Timothy 3:3, Titus 3:2.

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).

24. And the servant of the Lord] The conjunction here is exactly parallel in its force to ‘and follow after’ in 2 Timothy 2:22. ‘The servant,’ not ‘a servant,’ the emphatic position of ‘servant’ at the beginning is best rendered by the definite article. ‘Servant,’ that is, ‘bondservant’ or ‘slave,’ the title by which St Paul frequently describes himself as ‘a minister of Christ.’ Cf. Titus 1:1.

gentle] The word only occurs in N.T. here and 1 Thessalonians 2:7, denoting ‘an outward mildness and gentleness, especially in bearing with others,’ Ellicott; who connects it with one of the Greek roots for ‘speak,’ so that it would have originally meant ‘kind of speech.’

apt to teach] See 1 Timothy 3:2.

patient] A compound adjective more exactly ‘patient of wrong,’ and so better forbearing. The first part of the word is the same as ‘tolerable’ in Luke 10:14.

2 Timothy 2:24. Οὐ δεῖ μάχεσθαι, ought not to strive) ought not to be a bitter controversialist.—ἤπιον, διδακτικὸν· ἀνεξίκακον, παιδεὑοντα, mild, apt to teach: patient, instructing) A Chiasmus. In respect of all, the servant of the Lord ought to be mild, so he will be apt to teach: in respect of adversaries, he should be patient, so he will be able to instruct.[10] He ought neither to attack, nor resist: he ought to be mild, lest he should be the occasion of evils: and patient, so that he may endure evils.—διδακτικὸν, teaching) i.e. apt to teach. This implies not only solidity and ease in teaching, but even especially patience and assiduity. For we must ἀντέχεσπαι, hold fast, Titus 1:9, note, and that too with gentleness, James 3 :(17), and perseverance, Acts 20:31, in all long-suffering and doctrine, below, ch. 2 Timothy 4:2.—ἀνεξίκακον) enduring evils. There is sometimes need of zeal, always of gentleness.

[10] Διδάσκω implies teaching, imparting knowledge. Παιδεύω implies training, disciplining, tutoring.—ED.

Verse 24. - The Lord's servant for the servant of the Lord, A.V.; towards all for unto all men, A.V.; forbearing for patient, A.V. The Lord's servant (δοῦλον Κυρίου). So St. Paul repeatedly describes himself (Romans 1:1; Galatians 1:10; Philippians 1:1; Titus 1:1), as do also the apostles James, Peter, Jude, and John (James 1:1; 2 Peter 1:1; Jude 1:1; Revelation 1:1). The term seems, therefore, especially (though not exclusively, Ephesians 6:6; 1 Peter 2:16; Revelation 19:2, 5; Revelation 22:3) to describe those whose office it is to preach the gospel, either as apostles or as ministers (Colossians 4:12). Must not strive (μάχεσθαι); a conclusive reason against engaging in those foolish and ignorant questionings which necessarily engender strife. Gentle (ἤπιον); only here and in 1 Thessalonians 2:7, where we see how St. Paul carried this precept into practice. A nurse does not meet the child's waywardness by blows or threats, but by gentleness and love. It is a classical word. Apt to teach (see 1 Timothy 3:2, note). Forbearing (ἀνεξίκακον); only here in the New Testament, not found in the LXX., and only in late Greek. It means literally "bearing up against ill treatment," patiently enduring it. 2 Timothy 2:24The servant of the Lord (δοῦλον κυρίου)

The teacher or other special worker in the church. Comp. Titus 1:1; Romans 1:1; Galatians 1:10; Philippians 1:1, Colossians 4:12. Of any Christian, 1 Corinthians 7:22; Ephesians 6:6. The phrase is often applied to the Old Testament prophets as a body: see Amos 3:7; Jeremiah 7:25; Ezra 9:11; Daniel 9:6. To Joshua, Judges 2:8; to David, Psalm 78:70.

Must not (οὐ δεῖ)

Moral obligation.

Gentle (ἤπιον)

Only here and 1 Thessalonians 2:7 (note).

Apt to teach, patient (διδακτικόν, ἀνεξίκακον)

Διδακτικός apt to teach, only here and 1 Timothy 3:2 (note). Ἁνεξικακία forbearing, N.T.o. Ανεξικακία forbearance Wisd. 2:19. Rend. Forbearing.

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