성경 주석서

CHAPTER 2

2 Timothy 2:3. In place of σὺ ουν κακοπάθησον, we should read συγκακοπάθησον, which is supported by the weightiest authorities, and adopted by Lachm. Buttm. Tisch. It is found in A C* D* E* F G א 17, 31, al., Vulg. It. Aug. Ambrosiast. Pel. Gildas. The Rec. is found apart from K L only in the altered text of C D E, and especially in the Greek Fathers, for which reason Reiche regards it as the original reading. Probably the beginning of 2 Timothy 2:1 gave occasion to the alteration, which was also recommended by the lack of any word to which the prefixed preposition refers. Even the occurrence in some MSS. of the reading συνστρατιώτης for στρατιώτης is a proof that συγκακοπ. is original.[21]

For Ἰησοῦ Χριστοῦ we should read Χριστοῦ Ἰησοῦ, following the weightiest authorities.—2 Timothy 2:4. The words τῷ Θεῷ added to στρατευόμενος in some MSS., etc., have arisen from a misapprehension; the apostle is speaking not of God’s foes, but of foes in general.—2 Timothy 2:6. The reading πρότερον in א for πρῶτον seems to be a mere correction.—2 Timothy 2:7. ἃ λέγω] Lachm. Buttm. Tisch. rightly read ὃ λέγω, after A C F G, 17, al., Chrys.; Ἅ is a correction, in order to bring out a reference to the three previous sentences.

ΔΏΣΕΙ] for ΔΏῌ, after A C* D E F G א 17, al., Copt. Arm. etc., Ambrosiast. Pel. etc.; δώῃ is explained from 2 Timothy 1:17-18.—2 Timothy 2:12. For ἀρνούμεθα we find in A C several cursives, translations, and Fathers, the future ἀρνησόμεθα, which Lachm. Buttm. and Tisch. adopted; the presents (ὑπομένομεν; ἀπιστοῦμεν) seem to be in favour of our adopting the present here; but the very same reason might have suggested the alteration of the future into the present.—2 Timothy 2:13. After ἀρνήσασθαι we should read γάρ, according to the weightiest authorities, and this Griesb. adopted into the text.—2 Timothy 2:14. τοῦ κυρίου] Instead of this, C F G א 37, al., Copt. Arm. etc., Chrys. Theoph. etc., have ΤΟῦ ΘΕΟῦ (Tisch. 8); but ΤΟῦ ΚΥΡΊΟΥ is the original reading; the correction may be explained from 1 Timothy 5:21; 2 Timothy 4:1.

Instead of the infinite ΛΟΓΟΜΑΧΕῖΝ (C*** D E F G K L א, the cursives, several versions, etc., Tisch.), we find ΛΟΓΟΜΆΧΕΙ in A C* Aeth. Vulg. etc. (Lachm. Buttm.). According to the former reading, the verb ΛΟΓΟΜ. is dependent on ΔΙΑΜΑΡΤΥΡΌΜΕΝΟς; according to the latter, ΔΙΑΜΑΡΤ. is connected with what precedes, and ΛΟΓΟΜΆΧΕΙ begins a new imperative clause. For the decision on the point, see the explanation of the verse.

ΕἸς ΟὐΔΈΝ] A C, 17, al., have ἐπʼ οὐδέν (Lachm. Buttm. Tisch.); F G א (first hand), Vulg. It. Ambrosiast. Pelag. etc., ἐπʼ οὐδενὶ γάρ. Of these various readings, least can be said for ἐπʼ οὐδενὶ γάρ; it seems to have arisen from an endeavour to form these words in the same way as those that follow; even the γάρ is only an insertion by way of explanation. Of the two others, ἐπʼ οὐδέν is to be preferred as the less usual form; εἰς οὐδέν occurs elsewhere in the N. T., and εὔχρηστος, especially in 2 Timothy 4:11, is construed with εἰς.—2 Timothy 2:19. א has πάντας before τοὺς ὄντας, probably a later addition.

κυρίου for Χριστοῦ was rightly adopted by Griesb.—2 Timothy 2:21. ἡγιασμένον, εὔχρηστον, instead of ἡγιασμ. καὶ εὔχρ., after A C** D* E* F G, etc.—2 Timothy 2:22. Between μετά and τῶν there is found πάντων (Lachm. Buttm.) in A C F G 17, 23, al., Aeth. Slav, etc., Chrys. Theodoret, etc.; F G further omit the article ΤῶΝ. Since ΠΆΝΤΕς stands in the same expression at Romans 11:12, 1 Corinthians 1:2, it seems to have been inserted from these passages. Tisch. omits ΠΆΝΤΩΝ, on the authority of D E K L, al., Vulg. Copt. Syr. etc.—2 Timothy 2:25. For δῷ, Lachm. Buttm. and Tisch. rightly read δῴη, after A C D* F G א (first hand), 31, al., Ephr. Chrys. ms. Isidor.

[21] To Reiche’s remark: Quomodo in unius Codicis D lectione συνστρατιώτης lectionis συγκακοπ. praesidium sit, non video, it may be replied that the scribe was probably induced by the previous συγκακ. to prefix συν also before the word στρατιώτης.

2 Timothy 2:1. After interrupting his exhortations by an allusion to the unfaithful Asiatics and to the faithful Onesiphorus, Paul with σύ resumes his exhortations to Timothy, at the same time connecting them by οὖν with those already given. In the first place, he now appeals to him: ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χρ. Ἰησ.] ἐνδυναμοῦσθαι does not mean: “feel oneself strong,” nor: “depend on something” (Heydenreich); but: “become strong, grow strong” (see Ephesians 6:10). The active voice is found in 2 Timothy 4:17 and 1 Timothy 1:12. As the apostle sees the end of his labours draw nearer, he is the more anxious that Timothy, for whom he has the warmest paternal love (τέκνον μου), should become a stronger and bolder champion for the Lord.

ἐν τῇ χάριτι] may either be a completion of the idea of ἐνδυναμοῦ (Wiesinger), or define it more precisely (van Oosterzee, Plitt, Hofmann). The second view is the correct one: Timothy is to become strong by the χάρις ἡ ἐν Χρ., that he may be capable of discharging faithfully the office entrusted to him; comp. the passage in Ephesians 6:10.

ἡ χάρις ἡ ἐν Χρ. Ἰ.] is not the office of teacher (Calovius and others), nor is it equivalent to χάρισμα, 2 Timothy 1:6; on the other hand, it is not “the life imparted by divine grace,” nor “the redemption” of the Christian (Wiesinger); it is objectively the grace dwelling in Christ, the grace of Jesus Christ, or better: “the grace obtained for us in the person of Christ” (Hofmann).

ἐν is explained by Chrysostom and others as equivalent to διά; this is not incorrect, only that ἐν indicates a more internal relation than διά. The believer lives in the grace which is in Christ; the strengthening to which Timothy is exhorted can only be effected by his abiding in this grace.

2 Timothy 2:2. While 2 Timothy 2:3 corresponds with the first verse, 2 Timothy 2:2 seems to contain a thought foreign to this connection. But as the contest to which Paul is exhorting Timothy, consists substantially in the undaunted preaching of the pure gospel and in the rejection of all heresy, it was natural for him to exhort Timothy to see that others were armed with the word for which he was to strive. The true warrior must care also for his companions in the fight.

καὶ ἃ ἤκουσας παρʼ ἐμοῦ] (comp. 2 Timothy 1:13 : διὰ πολλῶν μαρτύρων). These words belong immediately to ἤκουσας; Heydenreich is wrong in supplying μαρτυρούμενα or βεβαιούμενα. According to Clemens Alexandrinus, Hypotyp. i. 7, Oecumenius, Grotius, and others, μάρτυρες is equivalent to νόμος καὶ προφηταί, for which there is as little justification as for the opinion that the other apostles are meant. The preposition διά is explained by Winer, p. 354 [E. T. p. 473]: “intervenientibus multis testibus, with intervention, i.e. here in presence of many witnesses” (so, too, the more recent expositors). Right; but διά is not equivalent to ἐνώπιον (1 Timothy 6:12). Διά intimates that the witnesses were present to confirm the apostle’s word, or, as Wiesinger says, “that their presence was an integral element of that act to which the apostle is alluding.”

According to Matthies, van Oosterzee, Hofmann, the apostle is thinking here of his public discourses on doctrine; but the whole character of the expression, particularly also the otherwise superfluous addition of διὰ πολλῶν μαρτύρων, make it more probable that the words refer to a definite fact, the fact spoken of in 1 Timothy 4:14; 2 Timothy 1:6 (Wiesinger). In that case, the μάρτυρες are the presbyters and other members of the church who were present at Timothy’s ordination. Mack rightly directs attention to 1 Timothy 4:14; but he is wrong in explaining διὰ μαρτ. by διὰ προφητείας “in consequence of many testimonies.”

ταῦτα παράθου πιστοῖς ἀνθρώποις] Heydenreich: “this doctrine commit to faithful keeping and further communication as a legacy, as a precious jewel” (comp. Herod, ix. 45: παραθήκην ὑμῖν τὰ ἔπεα τάδε τίθεμαι); but the expression ἃ ἤκουσας does not refer so much to the whole of evangelic doctrine as to the instructions given to Timothy for the discharge of his office.

πιστοῖς ἀνθρώποις] not “believing,” but “faithful, trustworthy” men.

οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι] Heydenreich thinks that this denotes a second quality of those to be instructed by Timothy, a quality in addition to their “honest sense,” viz. their capacity for teaching; but οἵτινες, which, as contrasted with the simple relative pronoun, refers to a subject undefined, but in various ways definable (see Ellendt, Lex. Soph. II. p. 387), points back to πιστοῖς, so that the meaning is: “who as such,” etc. The future ἔσονται does not stand in the same sense as the present, but denotes their capacity as one depending on the tradition to be imparted to them (“as the consequence of the παρατίθεσθαι,” Wiesinger). The καί before ἑτέρους; is not to be overlooked; “others too,” i.e. “others in turn.” Who are the ἕτεροι? According to the common presupposition, with which van Oosterzee also agrees, the ἕτεροι are the church, or more generally the hearers of the preaching of the gospel. But in this view the καί, which does not belong to ἑτέρους διδάξαι (Hofmann), but to ἑτέρους, is inexplicable; it is more probable that Paul means other πιστοὶ ἄνθρωποι (de Wette, Wiesinger). Paul gathered round him pupils to whom he gave instructions in regard to their office; they, too, are to do the same; those chosen by them the same in their turn, etc., that in the church there may abide a stock of apostolic men who will see to the propagation of pure doctrine.

The words διὰ πολλῶν μαρτύρων show that there is no thought of a secret doctrine; nor is he speaking of the regular employment of teachers who, in the absence of Timothy, are to take his place in the church at Ephesus, “ne sine episcopo vaga oberret ecclesia” (Heinrichs).

2 Timothy 2:3. Συγκακοπάθησον] Timothy is not to shun a community of suffering with the apostle, 2 Timothy 1:8; 2 Timothy 1:12; 2 Timothy 1:16.

ὡς καλὸς στρατιώτης Ἰησοῦ Χριστοῦ] στρατιώτης stands elsewhere in the N. T. only in its proper sense, but, as is well known, the kindred words στρατεία, στρατεύεσθαι, are often used of the Christian life. Here, however, the apostle is speaking not generally of Timothy’s work as a Christian, but more specially of his work in the office committed to him, viz. of his struggle against the opponents of evangelic truth and the toils connected therewith.

2 Timothy 2:4. “Hoc versu commendatur τό abstine; accedit versu seq. τό sustine” (Bengel).

οὐδεὶς στρατευόμενος] alludes to στρατιώτης: “no one serving as a soldier” (de Wette); comp. 1 Timothy 1:18.

ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις[22]] ἐμπλέκεσθαι elsewhere only in 2 Peter 2:20.

πραγματείαι] occurs only here in the N. T. (the verb πραγματεύεσθαι, Luke 19:13); αἱ τοῦ βίου πραγμ. are the occupations which form means of livelihood; Heydenreich: “the occupations of the working class as opposed to those of the soldier class.”

From these the στρατευόμενος abstains ἵνα τῷ στρατολογήσαντι ἀρέσῃ] στρατολογήσας (only here), from στρατολογεῖν: “gather an army, raise troops,” is a term for a general.

Only that soldier who gives himself up entirely to military service, and does not permit himself to be distracted by other things, only he fulfils the general’s will. The application to the στρατιώτης Ἰησ. Χρ. is self-evident; he, too, is to devote himself entirely to his service, and not to involve himself in other matters which might hinder him in his proper calling. The literal interpretation, according to which the apostle or preacher should take no concern whatever in civil affairs, is contradicted by Paul’s own example; according to the precept here given, he is to avoid them only when they are a hindrance to the duties of his office.

[22] Ambros. de Offic. i. 1 : is, qui imperatori militat, a susceptionibus litium, actu negotiorum forensium, venditione mercium prohibetur humanis legibus.—Athan. Dict. et Interpr. Parab. S. Ev. qu. 119: εἰ γὰρ ἐπιγείῳ βασιλεῖ ὁ μέλλων στρατεύεσθαι οὐκ ἀρέσει, ἐὰν μὴ ἀφήσῃ πάσας τὰς τοῦ βίου φροντίδας, πόσῳ μᾶλλον μέλλων στρατευθῆναι τῷ ἐπουρανίῳ βασιλεῖ;

2 Timothy 2:5. A new thought is added, that the contender who wishes to be crowned must contend νομίμως.

ἐὰν δὲ καὶ ἀθλῇ τις] καί connects this thought with what precedes: “if one, too, does not permit himself to be kept from the struggle by other occupations;”[23] but the figure here is different from that we had in 2 Timothy 2:4, ἈΘΛΕῖΝ (ἍΠ. ΛΕΓ. in the N. T.) denoting the contest in running, to which the Christian calling is often compared; comp. 2 Timothy 4:7-8; 1 Corinthians 9:24-25.

Οὐ ΣΤΕΦΑΝΟῦΤΑΙ, ἘᾺΝ ΜῊ ΝΟΜΊΜΩς ἈΘΛΉΣῌ] The runner, in order to gain the prize, must in the contest adhere to its definite rules. Theodoret: ΚΑῚ Ἡ ἈΘΛΗΤΙΚῊ ΝΌΜΟΥς ἜΧΕΙ ΤΙΝᾺς, ΚΑΘʼ ΟὛς ΠΡΟΣΉΚΕΙ ΤΟῪς ἈΘΛΗΤᾺς ἈΓΩΝΊΖΕΣΘΑΙ· Ὁ ΔῈ ΠΑΡᾺ ΤΟΎΤΟΥς ΠΑΛΑΊΩΝ, ΤῶΝ ΣΤΕΦΆΝΩΝ ΔΙΑΜΑΡΤΆΝΕΙ. In this, too, according to 1 Corinthians 9:25, ἘΓΚΡΑΤΕΎΕΣΘΑΙ should be observed; comp. Galen, Comm. in Hippocr. i. 15: οἱ γυμνασταὶ καὶ οἱ νομίμως ἀθλοῦντες ἐπὶ μὲν τοῦ ἀρίστου τὸν ἄρτον μόνον ἐσθίουσι, ἐπὶ δὲ τοῦ δείπνου τὸ κρέας. The word ΝΟΜΊΜΩς occurs only here and in 1 Timothy 1:8.

The thought contained in it is this, that Timothy, in order to share in the reward, must conduct himself in his evangelic warfare according to the laws of his evangelic office.

[23] Hofmann denies this connection of thought, maintaining wrongly that καί could only have this meaning if the apostle had continued to use the same figure.

2 Timothy 2:6. To the two foregoing sentences Paul adds still another, expressed figuratively: τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον κ.τ.λ. Many expositors assume that there is here an inversion of phrase, and explain the words as equivalent to τὸν γεωργόν, κοπιῶντα πρῶτον, δεῖ τῶν καρπῶν μεταλ., or as Wahl and Winer (in the earlier editions of his Grammar) put it, τὸν γεωργὸν, τὸν θέλοντα τῶν καρπῶν μεταλ., δεῖ πρῶτον κοπιᾷν, so that πρῶτον is attached to κοπιᾷν in meaning, and the sentence contains an exhortation; Beza: necesse est agricolam, ut fructus percipiat, prius laborare. Heinrichs, on the other hand, remarks: nihil attinet, mutare quidquam, aut transponere, dummodo πρῶτον cum Grotio adverbialiter pro ita demum dictum putemus, emphasinque ponamus in τὸν κοπιῶντα. But this explanation of πρῶτον cannot be justified. Matthies, de Wette, and others reject the supposition of any inversion, and explain πρῶτον as “first before all others,” so that the meaning would be: “as the husbandman first enjoys the fruits of the field, so, too, has the servant of the gospel a notable reward to expect for his work” (de Wette); but this thought diverges entirely from that contained in 2 Timothy 2:4-5, and neglects, besides, the emphasis laid on κοπιῶντα.

It is accordingly to be explained: Not every one, but that husbandman who toils hard at his work, is first to enjoy the fruits; Wiesinger: “the working farmer has the right of first enjoying the fruits, not he who does not work; therefore, if thou dost wish to enjoy the fruits, work.” So, too, van, Oosterzee. Hofmann, against this explanation, upholds the meaning of δεῖ, which does not express what ought to happen, but what must happen, in so far as it lies in the nature of things. Δεῖ certainly has this meaning of necessity (not that of duty); but if κοπιῶντα be regarded as furnishing the condition under which the husbandman tilling the ground must, before all others, be partaker of the fruits of the ground tilled, then δεῖ in the former explanation presents no difficulty; in this case it cannot be said, with Hofmann, that the πρῶτον is meaningless. It is to be observed that κοπιῶντα does not contrast the husbandman who works with the husbandman who does not work, but the husbandman who works hard with the husbandman who carries on his work lazily.

Hofmann, in interpreting the sentence as declaring that Timothy must bear everything, whether good or bad, that arises from his work, departs from the figure, which clearly does not say that the husbandman must content himself alike with good fruit and with weeds, but rather that in the nature of things the husbandman should before all others enjoy the fruit for which he has laboured. It is incorrect, with Theodoret and Oecumenius, to understand πρῶτον of the preference over the pupil which is the teacher’s due; or to find in the words of the apostle the thought that the teacher must appropriate to himself the fruits of the spirit which he wishes to impart to others. Even Chrysostom rightly rejected the opinion,[24] that here the apostle is speaking of the bodily support due to the teacher; but he himself gives the words a wrong subsidiary sense when he thinks that Paul wishes to console Timothy regarding the preference shown in the reward.

[24] This opinion is also brought forward by Otto, who refers all three sentences to anxiety regarding bodily wants, as if Timothy had become careless in his office through fear of suffering want in it. This, however, is a reproof which cannot be justified. Van Oosterzee rightly says: It is undoubtedly a Pauline principle that the teacher has a right to suitable support from the church; but this is not the principle taught here.

2 Timothy 2:7. As he has been expressing his exhortations in figurative gnomes, Paul thus continues: νόει, ὃ λέγω] which does not refer immediately to the thoughts expressed, as Heydenreich, Matthies, and others think, but to the form of expression. It does not mean, therefore: “lay these exhortations to heart,” but: “mark or understand what I say” (de Wette); comp. Matthew 24:15; Ephesians 3:4; Ephesians 3:20; so, too, Hofmann, only that he for no sufficient reason refers the words merely to the last sentence. Plitt is of opinion that the apostle is intending thereby to give a quite general warning against misconceptions; but this would be an arbitrary disturbance of the connection of ideas.

To this exhortation Paul confidently adds that God will not fail to bestow on Timothy understanding in this and all other points; γάρ here, as elsewhere, is a particle of explanation.

ἐν πᾶσι belongs to this verse, and not, as Sam. Battier thinks, to the following one.