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Selected Verse: 2 Timothy 2:25 - King James

Verse	Translation	Text
2Ti 2:25	King James	In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
instructing--Greek, "disciplining," instructing with correction, which those who deal in "uninstructive" or "undisciplined questions" need (see on Ti2 2:23; Ti1 1:20). those that oppose themselves--Greek, "oppositely affected"; those of a different opinion. if . . . peradventure--Greek, "if at any time." repentance--which they need as antecedent to the full knowledge (so the Greek for 'acknowledgment') of the truth" (Ti1 2:4), their minds being corrupted (Ti2 3:8), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the will, not in the intellect (Joh 7:17). Therefore repentance is their first need. That, not man, but God alone can "give" (Act 5:31).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

instructing--Greek, "disciplining," instructing with correction, which those who deal in "uninstructive" or "undisciplined questions" need (see on Ti2 2:23; Ti1 1:20).

those that oppose themselves--Greek, "oppositely affected"; those of a different opinion.

if . . . peradventure--Greek, "if at any time."

repentance--which they need as antecedent to the full knowledge (so the Greek for 'acknowledgment') of the truth" (Ti1 2:4), their minds being corrupted (Ti2 3:8), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the will, not in the intellect (Joh 7:17). Therefore repentance is their first need. That, not man, but God alone can "give" (Act 5:31).

Notes on the Bible, by Albert Barnes, [1834]
In meekness instructing those that oppose themselves - That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently "instructing them." Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, "calmly to show them what the truth is." If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient. Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wiseST course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party, and, from self-respect, or pride, or anger, he will endeavor to defend his own opinions, and will not yield to yours. "Meekness" and "gentleness" are the very best things, if you wish to convince another that he is wrong. With his heart first, and then modestly and kindly show him "what the truth is," in as few words, and with as unassuming a spirit, as possible, "and you have him." If God peradventure will give them repentance, ... - Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth; compare Act 11:18. The word rendered "peradventure," here - μήποτε mēpote - means, usually, "not even, never;" and then, "that never, lest ever" - the same as "lest perhaps." It is translated "lest at any time," Mat 4:6; Mat 5:25; Mat 13:15; Mar 4:12; Luk 21:34; "lest," Matt, Luk 7:6; Luk 13:29; Luk 15:32; "et al.: lest haply," Luk 14:12; Act 5:39. It does not imply that there was any CHance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution LesT something should occur; or, that anything was done, or should be done, to prevent something from happening. It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here - as implying A hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: "In meekness instructing 'those that oppose themselves' (ἀντιδιατιθεμένους antidiatithemenous) 'lest' - μήποτε mēpote - God should give them repentance, and they should recover themselves out of the snare of the devil," etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.

Notes on the Bible, by Albert Barnes, [1834]

In meekness instructing those that oppose themselves - That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently "instructing them." Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, "calmly to show them what the truth is." If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient. Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wiseST course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party, and, from self-respect, or pride, or anger, he will endeavor to defend his own opinions, and will not yield to yours. "Meekness" and "gentleness" are the very best things, if you wish to convince another that he is wrong. With his heart first, and then modestly and kindly show him "what the truth is," in as few words, and with as unassuming a spirit, as possible, "and you have him."

If God peradventure will give them repentance, ... - Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth; compare Act 11:18. The word rendered "peradventure," here - μήποτε mēpote - means, usually, "not even, never;" and then, "that never, lest ever" - the same as "lest perhaps." It is translated "lest at any time," Mat 4:6; Mat 5:25; Mat 13:15; Mar 4:12; Luk 21:34; "lest," Matt, Luk 7:6; Luk 13:29; Luk 15:32; "et al.: lest haply," Luk 14:12; Act 5:39. It does not imply that there was any CHance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution LesT something should occur; or, that anything was done, or should be done, to prevent something from happening.

It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here - as implying A hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: "In meekness instructing 'those that oppose themselves' (ἀντιδιατιθεμένους antidiatithemenous) 'lest' - μήποτε mēpote - God should give them repentance, and they should recover themselves out of the snare of the devil," etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.

Vincent's Word Studies, by Marvin R. Vincent [1886]
In meekness (ἐν πραὺτητι) A Pauline word, only here in Pastorals, but comp. πραυπαθία, Ti1 6:11 (note). Const. with instructing. Instructing (παιδεύοντα) See on Ti1 1:20. Better, correcting. Those that oppose themselves (τοὺς ἀντιδιατιθέμενους) N.T. olxx. Class. only late Greek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ἀντιθέσεις oppositions (Ti1 6:20); = gainsayers (ἀντιλέγοντες Tit 1:9). Paul's word is ἀντίκεισθαι to oppose: see Co1 16:9; Gal 5:17; Phi 1:28; Th2 2:4. Repentance (μετάνοιαν) Only here in Pastorals. See on repent Mat 3:2. To the acknowledging of the truth (εἰς ἐπίγνωσιν ἀληθείας) More correctly, the knowledge. The formula Pasto. See Ti1 2:4 (note); Ti2 3:7. For εἰς unto after μετάνοια repentance, see Mar 1:4; Luk 3:3; Luk 24:47; Act 11:18; Act 20:21; Co2 7:10.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In meekness - He has often need of zeal, always of meekness. If haply God - For it is wholly his work. May give them repentance - The acknowledging of the truth would then quickly follow.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Those that oppose - Αντιδιατιθεμενους. This seems to refer to those who opposed the apostle's authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter. If God peradventure - He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God's mercy.

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³¹ Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.

¹⁷ If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

⁸ Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

⁴ Who will have all men to be saved, and to come unto the knowledge of the truth.

²⁰ Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

²³ But foolish and unlearned questions avoid, knowing that they do gender strifes.

³⁹ But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.

¹² Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.

³² It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

²⁹ And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

⁶ Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

³⁴ And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.

¹² That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.

¹⁵ For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

²⁵ Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

⁶ And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

¹⁸ When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

¹⁰ For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

²¹ Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

¹⁸ When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

⁴⁷ And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

³ And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

⁴ John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

⁷ Ever learning, and never able to come to the knowledge of the truth.

⁴ Who will have all men to be saved, and to come unto the knowledge of the truth.

² And saying, Repent ye: for the kingdom of heaven is at hand.

⁴ Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

²⁸ And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

¹⁷ For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

⁹ For a great door and effectual is opened unto me, and there are many adversaries.

⁹ Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

²⁰ O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:

²⁰ Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

¹¹ But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.