Additional Notes §7
§7 Exhortation to Resist False Teachers (2 Tim. 2:14–19)
The concern for the “salvation” of “God’s chosen people” expressed in verse 10, plus the exhortation to perseverance, with its warning against apostasy in verses 11–13, bring Paul—and Timothy—back to the hard realities of the situation on Ephesus, with the presence of the false teachers (cf. 1 Timothy). Apparently they continue to plague the church, as Onesiphorus had probably informed him, although clearly not all have capitulated. This concern dominates the appeal from here to 4:5. In 2:14–3:9 the focus is almost entirely on the false teachers and what Timothy is to do in light of them. Thus it has much in common with 1 Timothy 1, 4, and 6. In 3:10–4:5 the focus is almost totally on Timothy himself and his ministry, with the presence of the false teachers serving as background to the exhortations. Three concerns dominate this opening paragraph, which prepares the way for the rest: an exposure of the false teachers and their teachings, an appeal to Timothy to resist them (both the teachers and their teachings), and a concern that the rest of the church not capitulate. Thus Timothy and those who succeed him (Tychicus? cf. 4:12) are to lead the church in resisting these errors.
This dual concern for both Timothy and the church, reflected throughout 1 Timothy, has probably led to such a long section on the false teachers in this otherwise personal letter. On the one hand, the gospel is still at stake in Ephesus and Paul feels constrained to address the situation one more time. On the other hand, Timothy, even though he must soon leave Ephesus, must also take responsibility for leading the resistance, even if it costs him suffering and hardship.
2:14 / This opening imperative picks up Paul’s concern for the “salvation” of “God’s chosen people” (v. 10) in light of the threat—and dire consequences—of apostasy. He urges Timothy, keep reminding (cf. Titus 3:1) them (this is not in the Gk. text but is implied from the context) of these things. This is the only tauta (these things) imperative in 2 Timothy (there is a tauta in 2:2; however, its antecedent is not what has preceded in the letter but the “what things you have heard me proclaim” in the same verse). Many see it as referring to everything that has preceded, or to the teachings alluded to in 2:2. However, what makes most sense of the context is to see it as referring specifically to the preceding “trustworthy saying” (cf. Titus 3:8). That is, in light of the spreading “gangrene” (v. 17) of the false teachings, keep reminding your people of the need for perseverance and of the awful consequences of rejecting Christ.
This reminder is to be accompanied by a warning before God (cf. 1 Tim. 5:2; 2 Tim. 4:1); that is, those so warned are to recognize themselves as being called into account by God himself. Warn them, he says, against quarreling about words, which is one of the chief characteristics of the false teachers in Ephesus (see disc. on 1 Tim. 2:8; 6:4–5; cf. Titus 3:9). Thus the people are warned not to engage in the empty, purposeless, speculative (cf. v. 16) disputes about words carried on by the false teachers, because it does no good of any kind (cf. Titus 3:8); indeed, quite the opposite, it only ruins those who listen.
This first imperative, therefore, charges Timothy to fulfill his responsibilities toward the people. They are to be reminded of their need to persevere and thus solemnly warned not to get into the “word battles” of the false teachers. This warning will be elaborated in verses 16–18. But before that, in a manner in keeping with 1 Timothy, Paul addresses a personal word to Timothy.
2:15 / As with similar passages in 1 Timothy (e.g., 1:18–19; 4:6–8, 13–15; 6:11–14), this imperative sets Timothy and his ministry in sharp contrast to the false teachers. They ultimately seek human approval (for the sake of gain; 1 Tim. 6:6–10); Timothy is to do his best (Gk., spoudason; cf. 4:9, 21; Titus 3:12; the KJV translation, “study,” has misled generations of English-speaking Christians) to present yourself to God as one approved (implying “tested and approved”; cf. 1 Cor. 11:19; 2 Cor. 10:18).
The false teachers are workers who will experience “shame” before God because of their errors and sins; Timothy is to do his best to be a workman who does not need to be ashamed. This could (less likely) mean “not ashamed of the gospel.” Most likely it means “not ashamed because he has worked well”; that is, in contrast to the false teachers, he should work so as to have no cause to be ashamed.
The basis for his not being ashamed, again in contrast to the false teachers, is that he correctly handles the word of truth. The word translated correctly handles, which occurs only here in the NT (but cf. Prov. 6:3 and 11:5, LXX), is a metaphor that literally means “to cut straight.” There has been considerable speculation regarding the metaphor itself, as to what kind of “cutting” (wood, stones, furrows) may have been in mind. Most likely the original sense of the metaphor has been lost, and the emphasis simply lies in doing something correctly. Hence the NIV is perfectly adequate. Barrett correctly notes that a similar intent, based on a completely different metaphor, is found in 2 Corinthians 2:17. Thus Paul is not urging that he correctly interpret Scripture but that he truly preach and teach the gospel, the word of truth, in contrast to the “word battles” (v. 14) and “godless chatter” (v. 16) of the others.
2:16 / With this imperative Paul moves back to those who are not “approved,” because they do not “correctly handle the word of truth” (v. 15). As elsewhere (cf. 1 Tim. 4:7; 6:20), the imperative, in this case avoid (cf. Titus 3:9), is addressed directly to Timothy, but the people are also expected to pay attention. The description godless chatter is identical to that in 1 Timothy 6:20. Both the godless (having nothing to do with true godliness) and the empty, purposeless nature of their teaching are being sharply criticized.
The reason such chatter is to be avoided (the “because” clause) is somewhat ambiguous, since the verb prokopsousin (will become more and more, lit., “shall advance” or “make progress”; cf. 3:9, 13) has no expressed subject. The context and the pronoun their in verse 17, meaning the false teachers, clearly imply that these people are the subject of the verb. As noted in 1 Timothy 4:15, the word “will advance” is probably a slogan related to the elitist nature of their teaching. Thus, with a fine piece of irony, Paul allows that they are “advancing” all right, but their advance will be “all the more in ungodliness” (asebeia; the antonym of the eusebeia, “godliness,” that recurs in these letters; see disc. on 1 Tim. 2:2). See discussion on 3:9, where in a great burst of confidence similar to verse 19 in this paragraph, Paul asserts that “they will make no more progress.”
2:17–18 / Not only do these people themselves “advance the more in asebeia,” but their teaching (see disc. on v. 16) also spreads so as to bring about the ruin of others. Teaching (Gk., logos) here stands in contrast to the “message [logos] of God’s truth” in verse 15.
In keeping with the medical imagery of these Epistles (see esp. disc. on 1 Tim. 1:10 and 6:4), their teaching is metaphorically described as will spread (lit., “have pasture”) like gangrene. This can mean either that it spreads like sheep in a pasture, similar to the spread of gangrene, or, as the GNB, that it “is like an open sore that eats away the flesh,” implying that their teaching will feed upon, or eat way at, the life of the church. In either case it “spreads” or “eats away” like a disease, and therefore must be avoided at all costs.
Two of these teachers are now identified: Hymenaeus and Philetus. Since Hymenaeus is not a common name, this must be the same man whom Paul “handed over to the power of Satan” in 1 Timothy 1:20 but who is still at work destroying the faith of some. He is now joined by a Philetus, of whom nothing more is known. For a conjecture about Hymenaeus’ former companion Alexander (1 Tim. 1:20), see the discussion on 2 Timothy 4:14.
These two men, obviously leaders among the false teachers, are further described as having wandered away from the truth (cf. 1 Tim. 1:6 and 6:21 for this usage). In the Greek text this clause is followed by the phrase, “by saying that the resurrection has already taken place” (cf. 2 Thess. 2:2, “the Day of the Lord has come”), one of only two passages in 1 and 2 Timothy where some content of the heresy is given (cf. 1 Tim. 4:3). This is probably some form of over-realized eschatology, that is, that the fullness of the End, especially the resurrection, has already been realized in our spiritual dying and rising with Christ (cf. v. 11; Rom. 6:1–11; Col. 2:20–3:4). Such an idea had been around for a long time (cf. 2 Thess. 2:2; 1 Cor. 15:12; 4:8) and was probably related to the Greek conception of the soul as immortal and released from physical existence at death. Such dualism, we have previously noted, may also lie at the root of the asceticism in 1 Timothy 4:3.
But such teaching, Paul assures Timothy, goes far beyond the bounds of legitimate differences. Indeed they are destroying (better “overturning”) the faith of some (cf. Titus 1:11). This is the great urgency; hence the concern in verses 10–13 for God’s people’s “salvation that brings eternal glory” and for their perseverance, lest they be rejected by Christ. For Paul, denial of our (future bodily) resurrection is to deny the faith itself, in that it is to deny our past (Christ’s own resurrection, on which all else is predicated) and our present as well (our eschatological existence as both already and not-yet; see Introduction, pp. 19–20).
2:19 / As always in Paul, Satan does not get the last word; God does. Just as in line 4 of the hymn/poem in verse 13, so here, the final word is not the faithlessness of some (v. 18), but the abiding faithfulness of God. With a strong adversative nevertheless, Paul affirms that, despite some defections and falling away, God’s solid foundation stands firm.
It is not altogether certain what, if anything, Paul intended by this metaphor. In other places (see disc. on 1 Tim. 3:15) Paul uses the building metaphor for the church and makes Christ (1 Cor. 3:10–12) or the apostles and prophets (Eph. 3:20) the foundation. In light of the further metaphor in verses 20–21, that may be what he has in mind. But it is altogether likely that he does not “intend” some specific point of reference. The emphasis, as the rest of the verse shows, is on God’s proprietary ownership, on the certainty of eschatological triumph for those who are his. Since the metaphor stands in sharp contrast to the fact that the faith of some is being overturned, Paul clearly intends it to affirm the opposite: What God is doing in Ephesus, saving a people of his own (cf. Titus 2:14) for eternal glory, cannot be thwarted by the activity of the false teachers. In that sense, of course, the implied “building” refers to the church in Ephesus, his chosen people (v. 10).
Those who are Christ’s and cannot be overthrown are recognizable by a double inscription. The Greek literally says, “having this seal” (on this word, see NIDNTT, vol. 3, pp. 497–501). What is intended is the “seal” of ownership that the architect or owner would have inscribed on the foundation stone (similar in some ways to our modern cornerstones).
The double inscription reads: “The Lord knows those who are his” (cf. Num. 16:5, LXX, from Korah’s rebellion). God’s building rests not on the shaky foundation that we know God but that he knows us (cf. 1 Cor. 8:1–3). This is the primary ground of all Christian confidence. God’s action is the prior one: He knows those who are his.
But God’s prior action demands response. Therefore the inscription also reads: “Everyone who confesses the name of the Lord must turn away from wickedness” (the language, lit., “to name the name of the Lord,” comes from the LXX—Lev. 24:16; Isa. 26:13; the sentiment of the second part is found in Ps. 34:14; Prov. 3:7). Those who are known by God are in turn expected to turn away from wickedness, that is, depart from Hymenaeus and Philetus and their teaching, who are recognizably not God’s people because they persist in wrongdoing. In their case, false teaching has led to moral corruption (cf. 1 Tim. 6:3–10).
Thus, despite the devastating inroads made by the false teachers, Timothy and the church are to be heartened by this sure word (cf. also how the next two paragraphs conclude: 2:26 and 3:9).
2:14 / Some interpreters (e.g., Lock, Hendriksen), impressed by the appearance of tauta here and in 2:2, understand the implied “them” after reminding to refer to “the teachers of 2:2” (Lock). This view is also partly based on the mention of those who listen, thus teachers and their hearers. Although that view might make sense in the overall context, it seems to overlook the immediate context, the singularity of 2:2, and the considerably different use of tauta in 2:2.
2:15 / For discussion or speculations as to the possible meaning of the metaphor “to cut straight,” see e. g., Bernard, Lock, Hendriksen, or Kelly.
2:17–18 / Many are perplexed by the fact that Hymenaeus is still carrying on in Ephesus after having been excommunicated by Paul. Although D-C casually dismiss such “inconsistencies,” this phenomenon, plus the fact that his compatriot is now Philetus, not Alexander, puts a special burden on theories of pseudepigraphy. One who invented the settings of these three letters, with their plausible historical and chronological details, would have been expected to “clean up his act” a bit better here.
But, taken as serious history, this is precisely the kind of “problem” that historical distance from the events often gives us. Probably Kelly is right: “We cannot assume that the Apostle’s ban was instantaneously effective in silencing a heretic, and indeed the fact that Hymenaeus could apparently ignore it illustrates the difficult situation in the Ephesian church” (p. 184).
For an early understanding of the resurrection has already taken place, see the Acts of Paul and Thecla 14, where it is interpreted “that it has already taken place in the children whom we have, and that we are risen again in that we have come to know the true God” (HS 2, p. 357). Irenaeus (Against Heresies 1.23.5) refers to a Gnostic sect who believed that disciples of their founder (Simon) would “obtain the resurrection by being baptized into him, and can die no more, but remain in the possession of immortal youth” (ANF, vol. 1, p. 348).