2 Timothy 2.22-26

English Standard Version Chapter 2

22 So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. 23 Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. 24 And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, 25 correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.

How the Lord’s Servant Ministers to Opponents 2:22–26

In these verses, Paul builds on the theme of cleansing and dedication to the owner of God’s house and tells Timothy how to be the Lord’s servant in the midst of opposition. The argument moves back and forth between negative and positive kinds of responses.

Verse.22

First, Timothy is to pay attention to his own spiritual life. With two imperatives, Paul commands Timothy to shun youthful passions and pursueChristian virtues. To shun means (lit.) to flee(NIV), to escape from an immediate danger. Passions is often used in the NT for sexual urges and desires, but nothing in the context here favors this interpretation. Rather, the term youthful suggests headstrong enthusiasm that leads to impatience, immature conduct, and eagerness for dispute (I. H. Marshall 1999: 764).

2:22 The two imperatives (“flee” and “pursue”) are identical with the commands of 1 Tim 6:11. In this context the “evil desires of youth” are not so much a reference to sensual allurements as to expressions of youthful immaturity. Hotheaded answers and extended discussions of trivia can hinder effectiveness, not only for youthful disciples but for those of all ages. Young men can be characterized by partiality, intolerance, halfheartedness, and unwarranted self-assertion. These were the qualities Timothy was to avoid.

Given the context of what follows, these youthful passions likely indicate the manner in which Timothy might engage these false teachers or the way in which he might rebuke their false ideas in others. Rather than flying off the handle or becoming angry, Timothy is here commanded to continue keeping a cool head.

Paul encouraged Timothy to follow hard after righteousness, an open rectitude in attitude and action. He was to show faith—a sincere confidence in God—and love—a growing affection for others. He was to seek peace—a genuine fellowship and harmony with other Christians. In urging Timothy to frequent the company of “those who call on the Lord out of a pure heart,” Paul was not suggesting that Timothy was to practice faith, love, and peace only with believers. His statement implies that traits of righteousness, faith, love, and peace are best developed whenever a Christian stays in the company of other believers. Williams brings out this idea in his translation “in association with those who call upon the Lord with pure hearts.”[1]

As a young leader in the church, Timothy may be tempted to get into a heated argument with the opponents. Instead, he is to flee that kind of response. Next Paul turns from the negative to the positive and commands Timothy to pursue four virtues: righteousness, faith, love, and peace. The first three virtues also appear in 1 Timothy 6:11. The fourth virtue, peace, is added to the list. When faced with the opponents’ assaults, the Lord’s servant responds with uprightness of character (righteousness), a genuine faith in God, and an expression of love to others. In addition, the Lord’s servant works to resolve conflicts and make peace even amid difficult times. In so doing, Timothy will identify himself with the people of God and respond with an authentic life similar to Paul’s clear conscience in 2 Timothy 1:3.

Charge After Holiness and Holy People (v. 22b) – The Christian life is a life of motion and action. Any Christian who is remaining still is a useless vessel indeed. It is not enough to flee youthful and immature reactions; Timothy is commanded to keep pursuing godly virtues. What good does it do to flee a fire only to run off of a cliff? As he continues his retreat from immature overreactions, Timothy must also continue to chase after godliness.

There are four godly virtues that are listed here. Each of them speak to the transformed life of a true Christian. These are the results of salvation and the fruit of sanctification. Righteousness (δικαιοσύνη) describes a state of accuracy, correctness, and appropriateness. This single term captures the character and nature of God, who defines what is correct and always acts with precision and appropriateness. Faith (πίστις) means trust or belief. To one who has already been sanctified and already been prepared for every good work (v. 21), this indicates one who is trustworthy or faithful. Timothy is to pursue trustworthiness and reliability that marks one who has saving trust in Christ. Love (ἀγάπη) is a love that is completely selfless and looks only and always for another’s best. In the context, this is likely referring to the love of others, specifically other believers. Peace (εἰρήνη) is so much more than a lack of conflict or hostility. The term means harmony or tranquility. It looks past the cessation of conflict to the prosperity that can only occur in a state of harmony. These virtues are to take hold of Timothy and these must be the object of his life’s pursuit.

The final phrase focuses Timothy’s attention on who must be the beneficiaries of his pursuit. Those who call upon the Lord with a clean heart refers to true and genuine Christians. Paul references Joel 2:32 yet again (v. 19) but adds the disclaimer “from a pure/clean heart.” The heart of man is where decisions are made. It is the seat of volition and it is thoroughly wicked (Jer. 17:9). Those who call upon the Lord are not simply those who show up to the worship service, but those who worship Him with a new and clean heart; i.e. those who have been redeemed and given a heart to believe and obey. This phrase encompasses all of these godly virtues, not only peace. And yet it is that pursuit of peace that makes the transition to the third command.

Verse.23

Second, Timothy is to respond negatively to the opponents: Have nothing to do with stupid and senseless controversies; you know that they breed quarrels (2:23). Nothing will be gained by entering into stupid, foolish activity promoted by foolish people (Johnson 2001: 401). Senseless controversies are ill-informed arguments that show lack of instruction. These arguments come from persons who do not know what they are talking about. As in 1 Timothy 1:7, the opponents are without understanding regarding their assertions. Long-winded controversy ends only in quarrels (2:14, 23). Timothy is to have nothing to do with such conversation.

2:23 Timothy needed to cultivate a sense of what to avoid. Some questions were “foolish and stupid” (“silly and ill informed,” Phillips). The result of discussing them would be further quarrels and strife, and because of this result Paul directed Timothy to avoid even the discussion of the questions. Paul had discussed a similar subject in vv. 14, 16. The cure for overcoming all of these irrelevances was to refuse to listen. As Ward observes, “The irrelevancy of much of the controversy then prevalent among Christians seems to have deeply impressed St. Paul; again and again he returned to this charge against the heretical teachers, that their doctrines are unprofitable and vain, and that they breed strife about questions either unimportant or insoluble.” Paul was not prohibiting intelligent, probing theological discussion but useless wrangling over recondite questions that divide and confuse. We must cultivate a judgment that can distinguish between these options.16

The solution to dealing with such ignorance and strife lies in a positive effort to teach truth to those in the grip of error. In 24–25a Paul reminded Timothy of the attitude needed to deal with false teachers. In 25b–26 he outlined the aim in talking with them.[2]

Verse. 24-25a

Third, as the Lord’s servant, Timothy’s life and ministry is characterized by one negative and three positive traits. And the Lord’s servant must not be quarrelsome but kindly to everyone, an apt teacher, patient, correcting opponents with gentleness (2:24–25a). In contrast to those whose arguments breed quarrels, the Lord’s servant is not quarrelsome. Instead, the Lord’s servant is kind to everyone. Kindness goes further in turning someone to the Lord than arguments and quarrels. Timothy must be an apt teacher. By teaching the truth of God’s word, Timothy will disarm the others. Having the ability to teach with patience goes further in winning others to the Lord than does an approach that depends on unequal power, such as a prophetic or kingly method of response. Teaching God’s word with patience suggests a process by which someone is gently led to the truth. Thus the final positive trait is correcting others with gentleness. Instead of debate and argument, Timothy is to educate and guide them. The word correcting can mean discipline or corporal punishment. Here it takes on the meaning of instruction and education. As Timothy educates the others with a gentle attitude, some may yet return to the Lord and to the knowledge of truth.

2:24–25a Any believer can be called “the Lord’s servant,” but the designation was especially proper for a Christian leader such as Timothy. Paul prescribed both negative and positive instructions for the Lord’s servant. Negatively the Christian leader was not to be quarrelsome. Paul had earlier prescribed this requirement for the overseer or elder of a congregation (1 Tim 3:3). Paul outlined four positive traits needed by a servant who seeks to prevent quarrels. First, he must be “kind to everyone” (“gentle to everybody,” Williams). He need not be a jellyfish, but he must have a kindliness in his outward manner. Second, he must be “able to teach” (“a skillful teacher,” Williams). The term in this context calls for both the ability and the willingness to teach. Third, he must avoid resentfulness (“patient when wronged,” NASB). The word describes someone who can control irritability because he has learned to bear patiently the wrong in others. Fourth, he is to “instruct” his opponents so as to correct their error of heresy. The call for gentleness demands a tolerance in spirit without a weakening of evangelical orthodoxy. Timothy’s opponents included both hardened antagonists (see 1 Tim 1:20) and those duped by their deceitful ways, and Timothy had to be prepared to deal wisely with either group.[3]

Verse. 25b-26

Finally, the Lord’s servant relies on God and others’ response to the truth of the gospel. God may perhaps grant that they will repent and come to know the truth, and that they may escape from the snare of the devil, having been held captive by him to do his will (2:25b–26). Hopefully, gentle teaching will bring positive results. The word perhaps suggests hope for repentance, but not certainty of repentance. Above all else, the Lord’s servant desires that those opposing the gospel will repent and turn back to God. Yet the Lord’s servant realizes that one can only teach with patience and entrust that teaching to the listener and to God. It is not clear whether God grants the repentance or grants the opportunity for repentance. Paul hopes that the opponents will come to their senses and change their minds. Here the word repent refers to a changing of one’s mind, and this is its only use in the letters to Timothy and Titus. As used in verse 25, it has both a negative and a positive meaning. Negatively, Paul’s opponents will change their mind and reject unhealthy teachings. Positively, they will turn their minds in the direction of the full knowledge of the truth of the gospel.

By repenting, Paul’s opponents may escape from the snare of the devil, having been held captive by him to do his will (2:26). Is the devil snatching them alive and holding them in a snare while they do the devil’s will? Or is the devil snatching them and holding them captive? If they respond to the Lord’s servant and repent, may they yet do God’s will? The latter view is preferred, given the context of the passage. The emphasis throughout verses 22–26 is on the work of the Lord’s servant in relating to others in such a way as not only to refute error, but also to exercise patience while teaching the truth. The hope is that those who have been entrapped by the devil will repent and turn away from unhealthy teaching. Such is the goal and desire of the Lord’s servant in ministering to people who have become entangled in deviant teaching.[4]

2:25b–26 Paul stated the purpose of the gentle instruction by using two verbs that follow the phrase “in the hope that.” First, Paul wanted the false teachers to experience repentance so that they would acknowledge the truth. To acknowledge the truth involved understanding the gospel so that they might experience a genuine commitment to Christ. The phrase “in the hope that” does not imply that God hesitates to give repentance but that human beings often refuse to accept it. Paul presented repentance as a gift given by God.

Second, Paul wanted the false teachers to return to sober thinking and win release from Satan’s stranglehold. To think soberly in the spiritual realm demands clear, sound insight about spiritual realities. Some had muddled thinking because they had been taken captive in the snare of the devil. The verb for taking them captive (zōgreō) means literally to capture alive and is used in Luke 5:10 to describe capturing men for God’s purposes. Here it was Satan who took individuals captive to do his will. Judas, into whom Satan entered (Luke 22:3), was an example of someone taken captive by Satan to do his will. Paul advocated a style of teaching God could use both to correct error and to rescue from error those who were entrapped. The emphasis on error and false teachers provided Paul a launching pad with which to enter into another accusation against the false teachers in 3:1–9.[5]

Summary.

Paul had given Timothy a warning to resist the false teachers (vv. 14–19), an appeal for separation (vv. 20–21), and an outline for a proper response to error (vv. 22–26).

In resisting error Timothy was to avoid the discussion of empty, aimless questions that would only stir up strife. He was to provide a reasoned explanation of the Christian message as an antidote to error. He could serve with the confidence that God knew and protected him.

Paul appealed to Timothy to separate from the false teaching of the heretics, but he urged him to seek to reach and inform the teachable among the heretics. Timothy himself was to live a righteous life-style.

The best prescription for avoiding enticing errors is a proper presentation of the truth. Paul urged this on Timothy. Further, some questions, if pursued and investigated, will only produce more strife and confusion. God can provide us the wisdom to know when to provide an answer to inquiries and when to pass beyond the question to deeper goals.[6]

[1]Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, pp. 219–220). Broadman & Holman Publishers. [2]Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 220). Broadman & Holman Publishers. [3]Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, pp. 220–221). Broadman & Holman Publishers. [4]Zehr, P. M. (2010). 1 & 2 Timothy, Titus (pp. 191–193). Herald Press. [5]Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, pp. 221–222). Broadman & Holman Publishers. [6]Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 222). Broadman & Holman Publishers.