2 Timothy 2:26














I. THE TRUE TEMPER OF THE MINISTER OF CHRIST.

1. Negatively. "The servant of the Lord must not strive." This does not mean that

(1) he is not to contend earnestly for the faith (Jude 1:4); but

(2) that he is not to fight about trifles, nor to argue with acerbity of temper, nor for mere victory. The "bond of peace" must be maintained in controversy.

2. Positively.

(1) "But be gentle unto all men;" cultivating a spirit of habitual conciliation, while using arguments of the greatest cogency.

(2) "Apt to teach;" showing capacity and disposition to instruct the ignorant and the obstinate.

(3) "Patient;" bearing with the infirmities of weak brethren, with the irritating oppositions of adversaries, and with the reproaches of evil men generally.

(4) "In meekness instructing those that oppose themselves" to the truth as it is in Jesus, thwarting or perverting the gospel. The minister must be ready to instruct such persons in a meek and humble spirit, because they may be ignorant, or ill-informed, or deeply prejudiced from the circumstances of their early training.

II. THE BENEFITS THAT WILL ACCRUE FROM SUCH METHODS OF INSTRUCTION. "If God peradventure will give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by the Lord's servant unto the will of God."

1. A meek and gentle address may bring such errorists to repent of their sin and accept the true doctrine of faith. It is possible to repel them by our harsh reproaches. We ought rather to show them the truth without passion, and enforce it with all the kindly urgency of true affection. The necessity of repentance in such a case marks the essentially sinful character of opposition to the truth.

2. The servant of the Lord may be the means of recovering out of error as well as sin.

(1) Error is the devil's snare as well as sin, for it leads downwards to sin. It acts like a stupefying drink.

(2) Some errorists awake out of their intellectual intoxication, if they are wisely dealt with, and open their eyes to the blessed truth of the gospel.

(3) The will of God once established in such hearts, as the guiding principle of life, completes the recovery from error. - T.C.

And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will
The devil is a fowler, beholds the world like a great and spacious forest full of all kinds of beasts and birds, and setteth snares and gins in every corner to catch them.

1. In a snare there is subtlety, so in Satan's temptations.(1) He never propounds a temptation in his own name. No, should he do so, his plot would be discerned prevented. How cunningly crept he into the serpent and seduced the woman? He conveyed himself into such things as we are least suspicious of. Who would have thought that any snare had been in the words of the apostle, Master pity thyself? Yet doth not Christ reply, "Get thee behind Me, Satan"?(2) He can lay a snare in the very Scriptures. Though they be milk for babes, strong meat for grown men, he can poison all. Let Christ answer him by Scripture, straight he replies, tempting him by a place of Scripture. "Cast thyself down; for it is written, God shall give His angels charge over Thee that thou dash not Thy foot against a stone."(3) He can convey a temptation in the frame of a man's spirit. He conceives that some are apt to pride, malice, coveteousness, melancholy, mirth, silence, liberalness of speech, and according to our natural inclination he sets his gins for us. Thus he provides a wanton object in the time of idleness, a beautiful woman washing herself, and so the good king is caught in his net. What way the tree leans he thrusts it, and where the fence is weakest he seeks to enter. So subtley will he here lay a snare that we will hardly be brought to believe it is a temptation of Satan, but think rather it proceeds solely from our natural disposition.

2. In a snare there is cruelty; so here. He is called Abaddon, Apollion, a murderer, a destroyer.

3. In a snare is strength, and is it not to be found in Satan's temptations?

4. You shall find in Satan's temptations, as in snares, pleasures and suddenness. Were it not thus they were not snares properly. Was not the tree, in the eye of Eve, good for meat, pleasant, and to be desired to get knowledge (Genesis 3:6)? Were not the daughters of men fair (Genesis 6:2)? And in these was not a bait to catch the beholders? Have not fowlers a lure and call, as if they were birds themselves, to allure and deceive? Will they not scatter corn and all to seduce and bring within danger the little-suspicious birds? Do they not creep on their hands and knees, stand in close and secret places, and when the fowl is within reach how suddenly is the net pulled! Per adventure, when she is singing, playing, suspecting nothing, she is wound in. When Satan assaults, how eagerly, busily, and suddenly will he follow the prey? He sets a man's affections on fire, kindles such a heat within him that for the present the object of temptation seems wonderful fair, delightful, honourable; though when he is ensnared he perceives no such thing, but the direct contrary.

(J. Barlow, D. D.)

These words are the concluding portion of a solemn address to Timothy, in reference to the instruction of the ungodly, and is the end pointed out as resulting from that instruction — "And that they may recover themselves out of the snare of the devil." They present to the thoughtful mind a sad picture, bringing before us on the one hand the devil, in the character of fowler; and on the other hand his victims, as deluded, taken alive, under a hard bondage.

I.THE CHARACTERS SPOKEN OF.

II.THE MEANS BY WHICH THEY ARE HELD IN BONDAGE.

III.THE MEANS BY WHICH THEY MAY BE RECOVERED FROM THAT BONDAGE.

I. They are spoken of as those who are ensnared by Satan, and "taken captive by him at his will."

1. We must notice who is the captor. It is the devil, the murderer and liar, the destroyer of souls; represented here under the character of a snarer or fowler. It is very important to notice Satan in his character, because it manifests his subtlety. The fowler must be subtle in hiding his net, or otherwise he would miss his prey. It is plain from Scripture that sin was introduced through Satan's subtlety.

2. In the next place, see the awful force of the language. The expression, "taken captive," is rendered in the margin "taken alive"; it is an idea derived from fowling, in which the prey is taken alive in snares: so the devil takes men's souls alive by his subtlety: nay, more, unless they be recovered out of his snares, they must be alive for ever under his sway: lost, yet alive; hopeless, yet alive; tormented, yet alive; ever desiring to die, but never able. The other expression, "at his will," may bear a double interpretation. It may mean that they have been ensnared by Satan's arts unto his will; i.e., they were so influenced by him that they complied with his will. It is most important to notice this, because it at once brings out the humiliating truth, that the ungodly comply with Satan's will: The man who lives in drunkenness, who is a sensualist; or to pass on to sins which are thought little of in the world, the man who is untruthful, a backbiter, a slanderer or deceitful, is complying with Satan's will. The man who is a neglecter of salvation, who never prays, who is putting off the thought of eternity to a convenient season, is complying with Satan's will. Again, the expression "at his will," may have reference to the devil's will concerning his victims — viz., their destruction. Hence those who are taken alive by Satan at his will are taken alive by him for their destruction, he is leading them on, step by step, with the one end and the one object of dragging them alive into that pit of darkness and agony prepared for himself and his angels. Our look upon this other picture — while Satan wills your destruction, God wills your salvation. "He would have all men to be saved, and to come to the knowledge of the truth."

3. In the next place, notice the bondage itself. It is worse than Egyptian bondage. A sinner, taken captive by Satan, has his immortal soul in captivity, bound in fetters which none can break but the Lord of glory. But we may see the fearfulness of this bondage by looking at it in a threefold point of view.(1) The master whom the captive serves. Dread thought! it is not Jesus, the sinner's great Deliverer, but it is the devil, the sinner's great destroyer. Ah! and what a master! one' who hates him; one who watches closely to prevent his victim's escape, binding around him every day tighter and tighter the cords of his destruction. Look again —(2) At the state of the captive. It is one of misery and wretchedness. "The way of transgressors is hard." It is utterly impossible to experience true peace and happiness while walking in the pathway of the devil. Christ's yoke in opposition to Satan's; the one is perfect liberty while the other is the most galling bondage. Look again —(3) At the end of this bondage. Now, Satan does not make his bondage felt, for fear of alarming the victim, and leading him to seek deliverance from it: but in eternity, when all hope of deliverance is past, he will make his bondage felt in all its overwhelming force.

II. THE MEANS BY WHICH SATAN KEEPS SINNERS CAPTIVE. He does so by his snares. We must look at some of those principle snares by which he deludes and holds captive the unwary.

1. The first snare of Satan which I shall mention is, his making sin pleasant, and hiding its awful consequences. He makes the sinner believe the command not to sin, to be a restriction of his liberty, and, therefore, one which he has no right to listen to. It is the present, and the present only, which the devil seeks to force on the captive's mind; the present and its gain; but the awfully mysterious future he puts out of sight, veiling from the sinner's mind his dread connection with it.

2. A second snare of Satan's is, his insinuating doubts into the mind as to the truth of God's Word.

3. A third snare of Satan's is, his presenting God to the soul as one made up of all mercy.

4. A fourth snare of Satan's is, by persuading the soul that the work of repentance is an easy work: that it need not be thought of till laid on a bed of sickness or a bed of death: and he will suggest to the sinner's mind examples from God's Word to bear out this delusion.

5. Another snare of Satan, by which he takes souls captive, is by making himself an object of ridicule. This is one of "the depths of Satan": he knows that the Bible puts him forward as an object of dread; he takes care, therefore, to put himself forward as an object of ridicule, so as to blind the ungodly, and keep them captive at his will. Mark the consequence: all the warnings of Scripture concerning him, all the representations of him as an adversary, a murderer, fall on the ear of his captives as unmeaning titles, they cannot comprehend why he is to be dreaded. And why is this? Just because they are ignorant of the real reason why they cannot comprehend it — viz., Satan has deceived them, deceived them as to his character, deceived them as to his object, deceived them as to their danger, deceived them as to their end, and, will deceive them to that very hour when, as lost and wretched, they shall open their eyes, to learn then, but, alas I too late, that though the devil appeared to them "an angel of light," yet he was indeed a deceiver, a liar, and a murderer.

6. Another snare by which Satan takes souls captive at his will is, by making them rest in outward forms instead of true conversion.

III. THE MEANS BY WHICH SOULS MAY BE RECOVERED FROM HIS BONDAGE. "And that they may recover themselves out of the snare of the devil." The word which is rendered "recover" is in the margin, "awake." It properly means to become sober again, as from intoxication; to awake from a deep sleep; and then to come to one's self, or to a right mind. The idea is, that while men are under the bondage of the devil, they are like men intoxicated, or in a deep slumber, unconscious of their danger. How are they to be roused to a sense of their danger? The answer is given in the previous verse, we are to set before them the "truth," the simple truth of Christ, If peradventure God will give them repentance to the acknowledging of it." Acknowledging, implying not merely confession of the truth, but a vital reception of it as it is in Jesus. It is the truth of Christ borne home to the heart by the Holy Ghost, which is the means of conversion. As long as Satan can spread over us the veil of darkness, so long are we his captives, but no sooner does the light of Christ's truth break in on the soul, than the darkness is dispersed, Satan is vanquished, and the sinner delivered out of darkness into light, and from the power of sin and Satan unto God. But mark you, it is God alone who can effect this transformation; it is God alone who can bear home the word to the heart, and make it a converting word.

(A. W. Snape, M. A.)

Forbidden fruit is sweet. It is sweetened by the devil. One forbidden tree in Eden seemed better than a thousand trees allowed. That terrible magician has power to concentrate our gaze upon one object — power to withdraw our eyes from the pure and wholesome fruits of many trees, and rivet them upon that one forbidden thing. He so intensifies our thought upon that one desire that it outgrows all desires, and perhaps life itself for the time seems stale and flat unless that one desire be gratified. That is one of the supernatural powers of the serpent to charm his victims. This dreadful delusion, this deadly fascination, fills common objects with dazzling beauty. The coloured lights of hell are reflected upon earthly things and make them appear heavenly. Thus the gaming-table is made to assume attractions which make money and land and houses insignificant trifles in comparison. Thus a glass of liquor grows in beauty and power that will out-dazzle the love of family, or the joys of home, or even the hopes of heaven.

(R. S. Barrett.)

Naturalists tell us that amongst birds and butterflies, the swiftest, strongest fliers approach man much nearer than those with weaker wings, feeling confident that they can dart away from any threatened danger, and this misplaced confidence brings them into the net of the collector.

(W. L. Watkinson.)

In mountain ranges there is often a loose detritus especially dangerous to mountaineers; these loose or crumbling stones being called "the devil's stones," for, owing to their treacherous character, if you step on one incautiously you may be precipitated into the depths. There are many such stones in the path of life. False maxims with sophistical colourings; license stealing the name of liberty; harmful speculations, luring as grand chances; methods of trade outlined square, yet full of betrayal; sandy doctrines simulating the rock; friendships which are flowery graves; occupations, recreations which promise rest and serve only to slip us into mire; these are the things of peril: life is full of them; and he only walks surely who walks discreetly.

(W. L. Watkinson.).

People
David, Hymenaeus, Paul, Philetus, Timothy
Places
Ephesus
Topics
Awake, Captive, Captured, Caught, Devil, Devil's, Entrapped, Escape, Evil, Free, Freedom, Held, Lord's, Net, Prisoners, Purpose, Recover, Senses, Servant, Snare, Sober-mindedness, Themselves, Though, Trap
Outline
1. Timothy is exhorted again to constancy and perseverance.
17. Of Hymenaeus and Philetus.
19. The foundation of the Lord is sure.
22. He is taught whereof to beware, and what to follow after.

Dictionary of Bible Themes
2 Timothy 2:26

     4122   Satan, tempter
     4123   Satan, deceiver
     5246   captivity
     5589   trap

2 Timothy 2:20-26

     7759   preachers, qualifications

2 Timothy 2:24-26

     6734   repentance, importance
     8130   guidance, from godly people

2 Timothy 2:25-26

     6634   deliverance
     8351   teachableness

Library
Twenty-Seventh Day. Holiness and Service.
If a man therefore cleanse himself from these, he shall be a vessel unto honour, sanctified, meet for the Master's use, prepared unto every good work.'--2 Tim. ii. 21. 'A holy priesthood, to offer up spiritual sacrifices. A holy nation, that ye may show forth the excellences of Him who called you out of darkness into His marvellous light.'--1 Pet. ii. 5, 9. Through the whole of Scripture we have seen that whatever God sanctifies is to be used in the service of His Holiness. His Holiness
Andrew Murray—Holy in Christ

"But Ye are not in the Flesh, but in the Spirit, if So be that the Spirit of God Dwell in You. Now, if any Man
Rom. viii. 9.--"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his." Application is the very life of the word, at least it is a necessary condition for the living operation of it. The application of the word to the hearts of hearers by preaching, and the application of your hearts again to the word by meditation, these two meeting together, and striking one upon another, will yield fire.
Hugh Binning—The Works of the Rev. Hugh Binning

In Memoriam.
DR. TALMAGE-THE MAN. BY REV. W. S. SWANSON, D.D. [Dr. Swanson was for twenty years a valued member of the English Presbyterian Mission at Amoy, and subsequently Secretary of the Board of Foreign Missions of the Presbyterian Church of England until his death, November 24, 1893] My first meeting with Dr. Talmage took place in the early days of July, 1860, and from that day till the day of his death he was regarded as not only one of the best and most valued friends, but I looked up to him as a father
Rev. John Gerardus Fagg—Forty Years in South China

"Most Gladly Therefore Will I Rather Glory in My Infirmities, that the Power of Christ May Rest Upon Me. " -- 2 Cor. 12:9.
"It is a faithful saying: For if we be dead with Him, we shall also live with Him: if we suffer, we shall also reign with Him." -- 2 Tim 2:11,12. "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." -- 2 Cor. 12:9. Compassed about with songs, my soul was still -- But not for lack of light its bliss to see; Thy heart, my Father, could the temple fill, And its deep silence was a song to Thee. My mind reposed in its captivity, By the clear evidence
Miss A. L. Waring—Hymns and Meditations

The victory of the Lamb
"If we suffer, we shall also reign with Him."--2 Tim. ii. 12. J. Heerman, 1647. tr., Emma Frances Bevan, 1899 I go from grief and sighing, the valley and the clod, To join the chosen people in the palaces of God-- There sounds no cry of battle amidst the shadowing palms, But the mighty song of victory, and glorious golden psalms. The army of the conquerors, a palm in every hand, In robes of state and splendour, in rest eternal stand; Those marriage robes of glory, the righteousness of God-- He
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Of This, Then, Ye have Now Received, have Meditated...
2. Of this, then, ye have now received, have meditated, and having meditated have held, that ye should say, "I believe in God the Father Almighty." God is Almighty, and yet, though Almighty, He cannot die, cannot be deceived, cannot lie; and, as the Apostle says, "cannot deny Himself." [1765] How many things that He cannot do, and yet is Almighty! yea therefore is Almighty, because He cannot do these things. For if He could die, He were not Almighty; if to lie, if to be deceived, if to do unjustly,
St. Augustine—On the Creeds

Introductory Note to the Epistle of Mathetes to Diognetus
[a.d. 130.] The anonymous author of this Epistle gives himself the title (Mathetes) "a disciple [263] of the Apostles," and I venture to adopt it as his name. It is about all we know of him, and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for several reasons, which I think scholars will approve: (1) It is full of the Pauline spirit, and exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No theory as to its date very much
Mathetes—The Epistle of Mathetes to Diognetus

Epistle xxxv. To Leontius, Ex-Consul.
To Leontius, Ex-Consul. Gregory to Leontius, &c. Since in a great house there are not only vessels of gold and of silver, but also of wood and of earth, and some indeed to honour but some to dishonour (2 Tim. ii. 20), who can be ignorant that in the bosom of the Universal Church some as vessels of dishonour are deputed to the lowest uses, but others, as vessels of honour, are fitted for clean uses. And yet it commonly comes to pass that the citizens of Babylon serve in task-work for Jerusalem, while
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in
John Bunyan—Grace Abounding to the Chief of Sinners

The vine and the Branches
"I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much
J. W. Byers—Sanctification

To the High and Mighty Prince Charles, Prince of Wales.
Tolle malos, extolle pios, cognosce teipsum: Sacra tene, paci consule, disce pati. Christ Jesus, the Prince of princes, bless your Highness with length of days, and an increase of all graces, which may make you truly prosperous in this life, and eternally happy in that which is to come. Jonathan shot three arrows to drive David further off from Saul's fury; and this is the third epistle which I have written, to draw your Highness nearer to God's favour, by directing your heart to begin, like Josiah,
Lewis Bayly—The Practice of Piety

Concerning the Sacrament of Baptism
Blessed be the God and Father of our Lord Jesus Christ, who according to the riches of His mercy has at least preserved this one sacrament in His Church uninjured and uncontaminated by the devices of men, and has made it free to all nations and to men of every class. He has not suffered it to be overwhelmed with the foul and impious monstrosities of avarice and superstition; doubtless having this purpose, that He would have little children, incapable of avarice and superstition, to be initiated into
Martin Luther—First Principles of the Reformation

That, Namely, Befalleth them which in Undisciplined Younger Widows...
26. That, namely, befalleth them which in undisciplined younger widows, the same Apostle saith must be avoided: "And withal they learn to be idle; and not only idle, but also busy bodies and full of words, speaking what they ought not." [2562] This very thing said he concerning evil women, which we also in evil men do mourn and bewail, who against him, the very man in whose Epistles we read these things, do, being idle and full of words, speak what they ought not. And if there be any among them who
St. Augustine—Of the Work of Monks.

The Apostle Has Made Known to us Certain Three Unions...
23. The Apostle has made known to us certain three unions, Christ and the Church, husband and wife, spirit and flesh. Of these the former consult for the good of the latter, the latter wait upon the former. All the things are good, when, in them, certain set over by way of pre-eminence, certain made subject in a becoming manner, observe the beauty of order. Husband and wife receive command and pattern how they ought to be one with another. The command is, "Let wives be subject unto their own husbands,
St. Augustine—On Continence

It Behoves those who Preside Over the Churches, Every Day but Especially on Lord's Days...
It behoves those who preside over the churches, every day but especially on Lord's days, to teach all the clergy and people words of piety and of right religion, gathering out of holy Scripture meditations and determinations of the truth, and not going beyond the limits now fixed, nor varying from the tradition of the God-bearing fathers. And if any controversy in regard to Scripture shall have been raised, let them not interpret it otherwise than as the lights and doctors of the church in their
Philip Schaff—The Seven Ecumenical Councils

Under the Shepherd's Care.
A NEW YEAR'S ADDRESS. "For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 25. "Ye were as sheep going astray." This is evidently addressed to believers. We were like sheep, blindly, willfully following an unwise leader. Not only were we following ourselves, but we in our turn have led others astray. This is true of all of us: "All we like sheep have gone astray;" all equally foolish, "we have turned every one to his own way." Our first
J. Hudson Taylor—A Ribband of Blue

Glorious Predestination
Note, also, that Paul in this chapter has been treating of the sufferings of this present time; and though by faith he speaks of them as very inconsiderable compared with the glory to be revealed, yet we know that they were not inconsiderable in his case. He was a man of many trials; he went from one tribulation to another for Christ's sake; he swam through many seas of affliction to serve the church. I do not wonder, therefore, that in his epistles he often discourses upon the doctrines of foreknowledge,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

The Lost Sheep, the Lost Coin, and the Prodigal Son.
LUKE xv. The three parables of this chapter, like the seven in Matt. xiii., constitute a connected series. As soon as we begin to look into their contents and relations, it becomes obvious that they have been arranged according to a logical scheme, and that the group so framed is not fragmentary but complete. We cannot indeed fully comprehend the reciprocal relations of all until we shall have examined in detail the actual contents of each; and yet, on the other hand, a preliminary survey of the
William Arnot—The Parables of Our Lord

That the Ruler Relax not his Care for the Things that are Within in his Occupation among the Things that are Without, nor Neglect to Provide
The ruler should not relax his care for the things that are within in his occupation among the things that are without, nor neglect to provide for the things that are without in his solicitude for the things that are within; lest either, given up to the things that are without, he fall away from his inmost concerns, or, occupied only with the things that are within bestow not on his neighbours outside himself what he owes them. For it is often the case that some, as if forgetting that they have
Leo the Great—Writings of Leo the Great

God's Faithfulness
'Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him.'--DEUT. vii. 9. 'Faithful,' like most Hebrew words, has a picture in it. It means something that can be (1) leant on, or (2) builded on. This leads to a double signification--(1) trustworthy, and that because (2) rigidly observant of obligations. So the word applies to a steward, a friend, or a witness. Its most wonderful and sublime application is to God. It presents to
Alexander Maclaren—Expositions of Holy Scripture

Curiosity a Temptation to Sin.
"Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away."--Proverbs iv. 14, 15. The chief cause of the wickedness which is every where seen in the world, and in which, alas! each of us has more or less his share, is our curiosity to have some fellowship with darkness, some experience of sin, to know what the pleasures of sin are like. I believe it is even thought unmanly by many persons (though they may not like to say
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Answer to Mr. W's Fifth Objection.
5. The consideration that none of these raised persons did or could, after the return to their bodies, tell any tales of their separate existence; otherwise the Evangelists had not been silent in this main point, &c. p. 32. None of these persons, Mr. W. says, told any tales of their separate existence. So I suppose with him. As for the two first: How should they? being only, as Mr. W. says, an insignificant boy and girl, of twelve years of age, or thereabouts. Or if they did, the Evangelists were
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

"And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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