2 Timothy 2:24

And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(24) And the servant of the Lord must not strive.—Although these directions and commandments in all cases belong to God’s servants of every degree and calling, yet some of them, as we should expect from the nature of the Epistle, peculiarly apply to Timothy and those like Timothy specially devoted to the ministry of the Word. And so here everything which is likely to be the cause of strife, heart-burning, or hot words, is, St. Paul urges, singularly out of place in the life of a servant of that Lord who fulfilled to the letter that Isaiah prophecy of Messiah, “He shall not strive, nor cry; neither shall any man hear His voice in the streets.” (See Matthew 12:19-20.)

But be gentle unto all men.—Quiet and kind, not only to those belonging to the brotherhood of Christ, but, as is expressly mentioned, to all. It is noteworthy how, in these Pastoral Epistles—which contain, so to speak, the last general directions to believers in Jesus as to life as well as doctrine of perhaps the greatest of the inspired teachers—so many careful suggestions are given for the guidance of Christians in all their relations with the great heathen world. Conciliation may be termed the key-note of these directions. St. Paul would press upon Timothy and his successors the great truth that it was the Master’s will that the unnumbered peoples who sit in darkness and in the shadow of death should learn, by slow though sure degrees, how lovely and desirable a thing it was to be a Christian; should come at length to see clearly that Christ was, after all, the only lover and real friend of man.

Apt to teach, patient.—The Greek word is better rendered by the forbearing of the margin than by “patient.” Patient of wrong, however, best gives the full force of the original. This is what the servant of God should really aim at being: the teacher rather than the controversialist—rather the patient endurer of wrong than the fomenter of dissensions and wordy strifes.

Matthew Henry's Concise Commentary

2:22-26 The more we follow that which is good, the faster and the further we shall flee from that which is evil. The keeping up the communion of saints, will take us from fellowship with unfruitful works of darkness. See how often the apostle cautions against disputes in religion; which surely shows that religion consists more in believing and practising what God requires, than in subtle disputes. Those are unapt to teach, who are apt to strive, and are fierce and froward. Teaching, not persecution, is the Scripture method of dealing with those in error. The same God who gives the discovery of the truth, by his grace brings us to acknowledge it, otherwise our hearts would continue to rebel against it. There is no peradventure, in respect of God's pardoning those who do repent; but we cannot tell that he will give repentance to those who oppose his will. Sinners are taken in a snare, and in the worst snare, because it is the devil's; they are slaves to him. And if any long for deliverance, let them remember they never can escape, except by repentance, which is the gift of God; and we must ask it of him by earnest, persevering prayer.

Barnes' Notes on the Bible

And the servant of the Lord - Referring here primarily to the Christian minister, but applicable to all Christians; for all profess to be the servants of the Lord.

Must not strive - He may calmly inquire after truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may "contend earnestly for the faith once delivered to the saints" Jde 1:3; but he may not do that which is here mentioned as strife. The Greek word - μάχεσθαι machesthai - commonly denotes, "to fight, to make war, to contend." In John 6:52; Acts 7:26; 2 Timothy 2:24;, it is rendered "strove," and "strive;" in James 4:2, "fight." It is not elsewhere used in the New Testament. The meaning is, that the servant of Christ should be a man of peace. He should not indulge in the feelings which commonly give rise to contention, and which commonly characterize it. He should not struggle for mere victory, even when endeavoring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candor; with nothing designed to provoke and irritate an adversary; and so that, whatever may be the result of the discussion, "the bond of peace" may, if possible, be preserved; compare the notes at Romans 12:18.

But be gentle unto all men; - see the notes at 1 Thessalonians 2:7. The word rendered "gentle," does not occur elsewhere in the New Testament. It means that the Christian minister is to be meek and mild toward all, not disputatious and quarrelsome.

Apt to teach; - see the notes at 1 Timothy 3:2.

Patient - Margin, "forbearing." The Greek word here used does not elsewhere occur in the New Testament. It means, patient under evils and injuries. Robinson, Lexicon. Compare the Ephesians 4:2 note; Colossians 3:13 note.

Jamieson-Fausset-Brown Bible Commentary

24. not strive—"The servant of the Lord" must imitate his master in not striving contentiously, though uncompromising in earnestly contending for the faith (Jude 3; Mt 12:19).

gentle unto all men—"patient" (Greek, "patient in bearing wrongs") in respect to adversaries. He is to be gentle so that he may occasion no evils; patient so that he may endure evils.

apt to teach—implying not only solid teaching and ease in teaching, but patience and assiduity in it [Bengel].

Matthew Poole's Commentary

He that is the servant of the Lord in the work of the ministry,

must not macesyai, fight or strive; he must neither be a striker nor a brawler, neither fight with his hands nor his tongue.

But be gentle unto all men; but show himself to all courteous, of a soft temper, meek and gentle.

Apt to teach, patient: see the notes on 1 Timothy 3:2,3.

Gill's Exposition of the Entire Bible

And the servant of the Lord must not strive,.... By "the servant of the Lord" is not meant any believer in common, but a minister of the word, as Timothy was; such an one ought not to strive about words to no profit, about mere words, and in a litigious, quarrelsome manner, and for mastery and not truth; though he may, and ought to strive for the faith of the Gospel; this is praiseworthy in him:

but be gentle unto all men; not only to troubled minds, and wounded consciences, by supplying them with the precious promises and truths of the Gospel; and to backsliders, by restoring them in a spirit of meekness; but even to those who contradict the truth, and themselves, by mild and kind instructions.

Apt to teach, showing a willingness to instruct the ignorant and obstinate, and making use of abilities given for that purpose, notwithstanding all discouragements; for it follows,

patient, or "bearing evil"; not only the infirmities of weak brethren in the church, and the reproaches and persecutions of profane men in the world; but also the contradictions and oppositions of the adversaries of truth, so as not to be irritated and provoked, or to be discouraged, and desist from the defence of the Gospel.

Geneva Study Bible

And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, {i} patient,

(i) To win them through our patient bearing with them, but not to please them or excuse them in their wickedness.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

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.

Expositor's Greek Testament

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).

Cambridge Bible for Schools and Colleges

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.

Bengel's Gnomen

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.

Pulpit Commentary

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 2:24

Vincent's Word Studies

The 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.