2 Timothy 4:22

Comp. ajkaireisqai to have leisure or opportunity, Mark 6:31; 1 Corinthians 16:12 : eujkairia opportunity, Matthew 26:16 : eukairov seasonable, convenient, Mark 6:21; Hebrews 4:16.

Out of season [α κ α ι ρ ω ς]. N. T. o. LXX once, Sir. 35 4. Comp. ajkaireisqai to lack opportunity, Philippians 4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not.

Reprove [ε λ ε γ ξ ο ν]. Rather, convict of their errors. See on 1 Timothy 5:20 and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11; Ephesians 5:13. Comp. ejlegmon conviction, chapter 2 Timothy 3:16.

Rebuke [ε π ι τ ι μ η σ ο ν]. In Pastorals only here. o P. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings : rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ina that or legwn saying (Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty [τ ι μ η]; charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment.

Exhort [π α ρ α κ α λ ε σ ο ν]. See on consolation, Luke 6:24; comfort, Acts 931. Tischendorf changes the order of the three imperatives, reading elegxon, parakaleson, ejpitimhson. In that case there is a climax : first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error.

With all long - suffering and doctrine [ε ν π α σ η μ α κ ρ ο θ υ μ ι α]. Pash, every possible exhibition of long, suffering, etc. For doctrine Rend. teaching. The combination is Suggestive. Long - suffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin : "Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave,... make no headway because they build without foundation." Men will not be won to the truth by scolding's. They should understand what they hear, and learn by perceive why they are rebuked " (Bahnsen). Didach teaching, only here and Titus 1:9 in Pastorals. The usual sword is didaskalia. Paul uses both. 2 Timothy 4

:8For [γ α ρ]. Ground for the preceding exhortations in the future opposition to sound teaching.

Endure [α ν ε ξ ο ν τ α ι]. Only here in Pastorals. Mostly in Paul. Comp. Acts 18:14; 2 Corinthians 11:4; Hebrews 13:22.

Sound doctrine [τ η ς υ γ ι α ι ν ο υ σ η ς δ ι δ α σ κ α λ ι α ς]. Or healthful teaching. The A. V. overlooks the article which is important. The teaching plays a prominent part in these Epistles, and signifies more than teaching in general. See on 1 Timothy 1:10.

Shall they heap to themselves teachers [ε α υ τ ο ι ς ε π ι σ ω ρ ε υ σ ο υ σ ι ν δ ι δ α σ κ α λ ο υ ς]. A vigorous and graphic statement. Episwreuein to heap up, N. T. o. Comp. seswreumena laden, chapter 2 Timothy 3:6. The word is ironical; shall invite teachers enmasse. 144 In periods of unsettled faith, skepticism, and mere curious speculation in matters of religion, teachers of all kinds swarm like the flies in Egypt. The demand creates the supply. The hearers invite and shape their own preachers. If the people desire a calf to worship, a ministerial calf - maker is readily found. "The master of superstition is the people, and in all superstition wise men follow fools" (Bacon, Ess. 17).

Having itching ears [κ ν η θ ο μ ε ν ο ι τ η ν α κ ο η ν]. Or, being tickled in their hearing. Knhqein to tickle, N. T. o. o LXX Knhqomenoi itching. Hesychius explains, "hearing for mere gratification." Clement of Alexandria describes certain teachers as "scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched" (Strom. 5). Seneca says : "Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays" (Ep. 108). Akoh, A. verse ears, in N. T. a report, as Matthew 4:24; Matthew 14:1; Matthew 24. xxiv. 6 : in the plural, ears (never ear in singular), as Mark 7:35; Luke 7:1 : hearing, either the act, as Acts 28:26; Romans 10:17, or the sense, 1 Corinthians 12:17, here, and verse 4.