Verse by Verse

⁹ Be diligent to come to me quickly;

¹⁰ for Demas has forsaken me, having loved this present world, and has departed for Thessalonica — Crescens for Galatia, Titus for Dalmatia.

¹¹ Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry.

¹² And Tychicus I have sent to Ephesus.

¹³ Bring the cloak that I left with Carpus at Troas when you come — and the books, especially the parchments.

be diligent (v.9) = make haste, exert every effort, do your best — the same word translated “study” in 2 Timothy 2:15 (KJV).

forsaken (v.10) = abandoned, deserted, left helpless, let down

loved this present world (v.10) — not necessarily drawn away by worldly attractions, but more likely desiring the temporal life over the eternal — he may have feared for his life.

Dalmatia (v.10) — Part of the province of Illyricum on the east side of the Adriatic Sea.

Luke (v.11) — who was also with Paul in his first imprisonment (Colossians 4:14)

take Mark (v.11) = lit. “pick up” — he was probably at some point along Timothy’s route from Ephesus to Rome

Demas and Mark here stand in contrast. The latter, once cowardly (Acts 13:13 [where John Mark is called John]), now bravely faces death; the former, once courageous (Colossians 4:14, Philemon 1:24) now abandons the apostle. — Williams, page 965

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Mark, Barnabas’ nephew, had been chosen to accompany Paul and Barnabas on Paul’s first apostolic journey, but as soon as the going had gotten hard Mark had deserted the two men and had returned to his mother at Jerusalem (Acts 12:12; Acts 13:13). His irresponsibility was the cause of a division between Paul and Barnabas later, when Barnabas wanted to take his nephew with them on another journey and Paul had flatly refused (Acts 15:36-41).

Yet is is touching, later, to find Paul writing to the Colossians: “If he [Mark] come unto you, receive him” (Colossians 4:10), and now to find Paul asking for him. This speaks both of the apostle’s generous and forgiving nature and of a change in Mark’s life. And is it not significant that God chose Mark, the failing servant (He was an attendant, waiting on Paul and Barnabas, Acts 13:5) to write about the perfect Servant in his Gospel According to Mark. — Stam, pages 223-224

and (v.12) = but — Tychicus was sent by Paul, but Crescens and Titus evidently left on their own initiative, perhaps to do ministry, but in opposition to Paul’s desire

Tychicus (v.12) — Timothy was at Ephesus. Tychicus may have been sent there to carry this letter and/or to take over for Timothy while he traveled to Rome. — see Acts 20:4; Ephesians 6:21; Colossians 4:7; Titus 3:12

cloak (v.13) — They are felt cloaks called kepenikler, and are impervious to wind and water. They are so stiff that the wearer can step out of them and leave them in an upright position. They are made of the tough Cilician goat’s hair with which Paul was familiar in the making of tents. Such a coat must have been a great comfort to Paul on his long journeys. Now he needed it to keep out the cold and damp of his Roman cell [winter was coming (v.21)]. — Wuest, page 166

books (v.13) — scrolls made from papyrus

parchments (v.13) — scrolls made from animal skins — these may have been Scripture, which was usually written on better, longer-lasting scrolls

⁶ For I am already being poured out as a drink offering, and the time of my departure is at hand.

⁷ I have fought the good fight, I have finished the race, I have kept the faith.

⁸ Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.

for (v.6) — Paul’s exhortations to Timothy throughout the letter were in light of the fact that his own ministry was over.

I (v.6) = emphatic “as for myself” — as distinct from Timothy

as a drink offering (v.6) — Upon the offerings of the children of Israel made by fire they went to pour out a drink offering of a certain measure of strong wine, an indication of the divine satisfaction in the completed sacrifice (Exodus 29:40). Paul’s whole life since his conversion had been devoted as a sacrifice to the service of God, and now, conscious of the acceptance of his sacrifice, he views his death in this way. — Vine, page 226.

drink offering (v.6) — See Philippians 2:17

departure (v.6) = unloosing, undoing again, breaking up — the word for untying a ship from its mooring or the military striking tents and breaking up an encampment

is at hand (v.6) = to stand by — as though death was waiting in the room

have fought (v.7) — perfect tense, past action with continuing results — the word from which we get “agonize”

good (v.7) = kalos = external goodness seen by the eye, an outward expression of internal, intrinsic goodness, beauty in action — referring to the fight, not Paul’s fighting

the good fight (v.7) — Philippians 1:27-28 — the word is used of a contest in the Greek games

have finished (v.7) — perfect tense — the race is over and the runner rests at the finish line

race (v.7) = race course — Acts 20:24

kept (v.7) = kept by guarding like a soldier

faith (v.7) — the body of truth given to Paul

finally (v.8) = what remains

laid up (v.8) — used in Luke 19:20 of money in a napkin and in Colossians 1:5 of hope

the crown (v.8) — a particular crown — the word is that used for the laurel crown awarded in the Greek games

judge (v.8) = an umpire or referee at the games

give (v.8) = award

that day (v.8) — the Judgment Seat of Christ

loved (v.8) = agape

His appearing (v.8) = to become visible — the Rapture of the Church

³ For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers;

⁴ and they will turn their ears away from the truth, and be turned aside to fables.

⁵ But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.

endure (v.3) = to hold one’s self upright or firm against a person or thing

sound doctrine (v.3) = healthful teaching — “sound” is the Greek word from which we get “hygiene” — free from error — it describes the character of the doctrine and also its effect upon the believer — doctrine, here, is preceded by the definite article, so, specifically, Paul’s doctrine — see 1 Timothy 1:10

according to (v.3) — the root meaning is “down,” indicating domination

desires (v.3) = cravings — the desire for personal gratification

itching ears (v.3) = to tickle or scratch — an eagerness to hear. In the Greek, it is obvious this refers to the people, not the teachers as the KJV seems to indicate.

[Itching ears] describes that person who desires to hear for mere gratification, like the Greeks at Athens who spent their time in nothing else but either to tell or to hear, not some new thing, but some newer thing (Acts 17:21). — Wuest, page 157

heap (v.3) = accumulate in piles — an indiscriminate multitude of teachers giving people what they want to hear, not what they need.

turn (v.4) — the words “turn away” carry the idea of “averting.” That is, those who follow these heretics, not only turn away their ears from the truth, but see to it that their ears area always in such a position that they will never come in contact with the truth, like a country windmill whose owner has turned its vanes so that they will not catch the wind.  Notice the active voice of the verb “turn away,” and the passive voice of the verb “shall be turned” [later in verse 4]. The first named action is performed by the people themselves, while in the case of the second one, they are acted upon by an outside force. The second occurrence of the word “turn” is from a verb (ektrepo) which means “to turn or twist out.” In a medical sense it means, “to wrench out of its proper place,” as of the limbs. It is used of a dislocated arm, for instance. When people avert their ears from the truth, they lay themselves open to every Satanic influence, and are easily turned aside to error. Instead of being in correct adjustment to the truth, namely, that of seeking it for the purpose of appropriating it, these people have put themselves out of adjustment and have been consequently wrenched out of place. They have become dislocated, put out of joint. Like a dislocated arm which has no freedom of action, they have given themselves over to a delusion which incapacitates them for any independent thinking along religious lines which they might do for themselves. — Wuest, page 157-158.

fables (v.4) = fiction — see 1 Timothy 1:4; 1 Timothy 4:7

be watchful (v.5) = be stable, be free from credulity, be temperate, be circumspect, be alert

endure afflictions (v.5) = suffer evils, hardships, troubles — given as a sharp, military command

evangelist (v.5) — one who brings good news

fulfill (v.5) = to cause a thing to be show to the full, to carry through to the end, to fully perform

The people in these verses who turn away from the truth remind me of a group of people who play a game each January to see how long they can go without finding out who won the Super Bowl or what the score was. One participant explained how difficult it is to avoid “The Knowledge.” He has to be aware in advance of where he might see newspapers and avert his eyes. He also shuts himself in his office and avoids talking to people for a day or two after the game.

There are even rules:

Rule 1. The object of the game is to avoid, for as long as possible, learning a) the winner and b) the final score of the Super Bowl.  This data is called The Knowledge.

Rule 2. Don’t flee the country.  Leaving America means immediate disqualification.

Rule 3. Always play honestly.

Rule 4. If you receive information that might constitute The Knowledge, but you aren’t certain (e.g., if someone might be “messing with you” by telling you a false winner or score), you can opt not to believe the uncertain information and keep playing.  However, if it turns out that the uncertain information was correct, the game’s end point is retroactive to when The Knowledge was, in fact, known.

Rule 5. Nobody ever wins.  It’s a game you play against yourself, so it always ends in a loss, eventually.

Those who work so hard to avoid spiritual truth never win either.

1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom:

2 Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching.

charge (v.1) — use by the Greeks to call the gods and men to witness

therefore (v.1) — in light of what Scripture can accomplish as set forth in 2 Timothy 3:16-17

before (v.1) — The word translated “before,” is enopion, and is a compound of a number of Greek words which together mean, “one who is in sight.” It was used in such expressions as, “the case will be drawn up against you in the court at Heracleopolis in the presence of,” “deliver personally,” “I gave notice in person.” It is used of one who does or says something in the presence of someone else, and does it with the consciousness that that one has him in sight and mind. Paul delivered this solemn charge to Timothy, conscious of the fact that he was doing so in the sight of God, and he wished Timothy to ever so regard the charge. — Wuest, page 152

God and the Lord Jesus Christ (v.1) —  the Greek construction here means this is referring to the same person — so, “our God, even Christ Jesus” — “Lord” isn’t in the original

will (v.1) = to be about to do something, on the point of doing something

The Authorized Version translates the Greek kata (“at,” in v.1) by no less than 64 words and expressions! In several cases it is rendered “according to,” “as concerning,” “in view of” and “by.” Any of these would be appropriate to the context and in any case the connective and is implied. This writer holds the view that the apostle here continues with his charge, the sense being: “I charge thee before God and the Lord Jesus Christ who shall judge the quick and the dead, and by [or “in view of”] His appearing and His kingdom.”

Not only will the Lord Jesus Christ judge the unsaved living and dead at the Great White Throne (Revelation 20:11-15), but believers of this dispensation will be called upon to stand before Him at His appearing to catch away His own (1 Corinthians 3:13-15; 4:5; 1 Thessalonians 4:17; 2 Timothy 4:8, “at that day”) when the Body is complete, and it is at this bema, or “judgement seat,” (Romans 14:10) that our Lord will “reward” some and appoint them to “reign with Him,” while others will “suffer loss” and be “denied” this honor (See 1 Corinthians 3:14-15; 2 Timothy 2:12).

All this is involved in the solemn charge to Timothy. Paul would surely receive a crown “at that day” (v.8) and would reign with Christ in glory. Would Timothy, in the long run, be as faithful? Thus this most solemn of all Paul’s charges to him. — Stam, page 209

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preach (v.2) — The Greek word here (kerusso) … called to mind the Imperial Herald, spokesman of the Emperor, proclaiming in a formal, grave, and authoritative manner which must be listened to, the message which the Emperor gave him to announce. It brought before him the picture of the town official who would make a proclamation in a public gathering. The word is in a construction which makes it a summary command to be obeyed at once. It is a sharp command as in military language. This should be the pattern for the preacher today. His preaching should be characterized by that dignity which comes from the consciousness of the fact that he is an official herald of the King of kings. It should be accompanied by that note of authority which will command the respect, careful attention, and proper reaction of the listeners. — Wuest, page 154.

word (v.2) — revealed truth — 1 Thessalonians 1:6; Galatians 6:6

be ready (v.2) = be diligent, stand by, be at hand

in season (v.2) = opportune

out of season (v.2) = inopportune

convince (v.2) = a rebuke which results in confession, or at least, conviction, of guilt

rebuke (v.2) = a sharp, severe rebuke with a suggestion of impending penalty

exhort (v.2) = please, I beg you, I urge you

doctrine (v.2) = teaching, instruction

Wuest’s translation — Make a public proclamation of the Word with such formality, gravity, and authority as must be heeded. Hold yourself in readiness for this proclamation when opportunity presents itself and when it does not; reprove so as to bring forth conviction and confession of guilt; rebuke sharply, severely, and with a suggestion of impending penalty. Pleadingly exhort, doing all this with that utmost self-restraint which does not hastily retaliate a wrong, and accompany this exhortation with the most painstaking instruction. — Wuest, page 156.

14 But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them,

15 and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.

16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,

17 that the man of God may be complete, thoroughly equipped for every good work.

from whom (v.14) = lit. “of what persons (plural)” — Timothy was to remember who had taught him the Scriptures — especially Paul, but also his grandmother and mother (2 Timothy 1:5)

childhood (v.15) = infant — Timothy’s training, and that of every Jewish child, in the Old Testament, began when he was very young.

Christ Jesus (v.15) — the order of the names emphasizes His exaltation after His resurrection

all (v.16) = every — so, not referring to Scripture as a whole, but of each separate passage considered as a unit

Some commentaries make a case that Paul was only referring to the Old Testament here because that’s what Timothy would have been taught as a boy. It is true that the Old Testament was the only part of Scripture in existence when Timothy was a boy. But since 2 Timothy was the last of Paul’s letters and all the earlier ones would certainly have been known and read by Timothy by this time, and since Paul reminds Timothy to remember who — Paul — he heard the Scriptures from, there can be no doubt that Paul is referring also to his own writings and other New Testament writings. Especially since the entire book is encouraging Timothy to hold fast to the doctrine taught him by Paul — 2 Timothy 1:13; 2 Timothy 2:2. The idea that Paul backs off here and only tells Timothy that the Old Testament is inspired is ridiculous.

by inspiration of God (v.16) = lit. “God-breathed

doctrine (v.16) = teaching

reproof (v.16) = conviction

correction (v.16) = restoration to an upright or right state

instruction (v.16) = training by instruction — everything that is included in the education of a child

thoroughly equipped (v.17) — a maritime term used for the fitting out of a ship for a long voyage so that all the needed supplies are included. The word translated “thoroughly equipped” shares a root with the word “complete” used earlier in the verse.

10 But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance,

11 persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra — what persecutions I endured. And out of them all the Lord delivered me.

12 Yes, and all who desire to live godly in Christ Jesus will suffer persecution.

13 But evil men and impostors will grow worse and worse, deceiving and being deceived.

you have carefully followed (v.10) — parakoloutheo, “to follow after, so to follow one as to be always at his side, to follow faithfully (a standard or rule), to conform one’s self to.” The simple verb akoloutheo means “to join one as a disciple, become his disciple, conform wholly to another’s example.” … “Thou wert attracted as a disciple to me on account of.” It is not necessarily implied that Timothy had copied his master in all these respects. The aorist is appropriate here, because Paul is recalling to Timothy’s recollection the definite occasion in the past when the youth cast in his lot with him. He is not thinking, as in 1 Timothy 4:6, of Timothy’s consistent discipleship up to the moment of writing. The pronoun is used here for emphasis. It is, “But as for you in distinction from others.” — Wuest, page 148.

manner of life (v.10) = conduct — an external expression of his doctrine

love (v.10) = agape

It’s a possibility that the apostle refers to his “persecutions and afflictions” in these three cities in their chronological order, because they demonstrate the growing intensity of the opposition against his message. At Antioch the Jews, “filled with envy, spoke against” Paul’s teachings, “contradicting and blaspheming,” until finally he and Barnabas were “expelled” from the area (Acts 13:45, 50). At Iconium “an assault was made” against them, and at attempt “to stone them” (Acts 14:5). At Lystra Paul’s enemies actually did stone him, dragging him out of the city and leaving him for dead (Acts 14:19). — Stam, page 201

the Lord delivered me (v.11) — 2 Timothy 4:17

desire (v.12) = a determined and constant exercise of will — not just a desire

godly (v.12) = with an attitude toward God that is pleasing to Him — as opposed to the “form of godliness” in v.5

in Christ Jesus (v.12) — the order of His names emphasizes His deity and power and ability to sustain in the face of persecution

will suffer persecutions (v.12) — 2 Timothy 1:8

evil (v.13) = evil in active opposition to the good, pernicious

imposters (v.13) = lit. “wailers, howlers, jugglers, enchanters (incantations used to be uttered in a kind of howl) — so, one who chants a spell, a wizard, a sorcerer — so, a cheat, a seducer, a deceiver

will grow (v.13) = increase, make progress

We cannot look upon the words of verse 13 as predicting a sustained and steady increase of evil all through the course of the present dispensation, for then the condition would long ago have become wholly intolerable. Rather we must again bear in mind that the passage represents (1) Paul’s word to Timothy regarding the immediate outlook, and (2) God’s Word to His people in any part of the Church’s history, to the effect that they should not expect any consistent improvement in moral and spiritual conditions, but rather the opposite.

Certainly verse 13 refutes the doctrine that the teaching of Christianity will ultimately bring in the kingdom reign of Christ. Those who teach this have not yet learned that the “leaven” that leavened “the whole loaf,” in Matthew 13:33, is not representative of the gospel, but of false teaching (1 Corinthians 5:6-7; Galatians 5:7-9). — Stam, pages 203-204.

6 For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts,

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

8 Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith;

9 but they will progress no further, for their folly will be manifest to all, as theirs also was.

of this sort (v.6) = lit. “out of these” — those mentioned in vs. 2-5

creep (v.6) = to hide, to put on, to clothe with — used of putting on clothes — carries the idea of insinuating oneself into

make captives (v.6) = lead away captive, subjugate, bring under control, take captive one’s mind

gullible women (v.6) = lit. “womanlings, little women” = women who lack the qualities that characterize true womanhood — women without discretion

One of the great virtues of womanhood, namely, that of trusting another, is turned into a weakness by Satan here. Eve was deceived. Adam sinned with his eyes wide open. — Wuest, page 146.

loaded down (v.6) = lit. “heaped on” = overwhelmed — used elsewhere only in Romans 12:20 of heaping coals of fire on an enemy’s head.

led away (v.6) = to move, impel — used of forces and influences affecting the mind

lusts (v.6) = desires, physical or otherwise

never able (v.7) — because they look to the wrong sources for information

knowledge (v.7) = epignosis = knowledge gained by experience — with the prefix here, “precise and correct knowledge gained by experience

I think Paul is referring to those people who get caught up in every passing Christian fad, buying into whatever is new, whatever is fashionable (like The Prayer of Jabez or Heaven is For Real) and never spending any time in actual Bible study and so never getting to the place where they can discern the truth. It is probably the case that women are more susceptible to these fads than are men.

Jannes and Jambres (v.8) — These men were two of the chief spiritists who antagonized Moses and the witness given by him. Their names are retained in the oral tradition of Israel and are found in the Targum of Jonathan of Exodus 7:11, 22. They opposed Moses by counteracting the signs which he wrought by the power of God. They were under the influence of the powers of darkness, who work behind the scenes and lead astray those who, pursuing a self-willed course, follow their own desires instead of the will of God.

The deceivers of Paul’s time were men of the same character as Jannes and Jambres, as in the cases of Simon Magus, Elymas the sorcerer, and the sons of Sceva, who practiced the occult arts for the sake of money. — Vine, page 221.

so (v.8) — probably referring to the degree of their hostility, rather than the manner of it. The false teachers in Paul’s day may have used magic, but not necessarily.

resisted (v.8) = to set one’s self against

corrupt (v.8) = corrupted — not just a condition but the effect of opposing the truth

disapproved (v.8) = rejected after being tested for the purposes of approval

progress (v.9) = lit. “lengthen out by hammering” = to promote, to forward

folly (v.9) = lit. “without understanding” — senselessness, even madness

1 But know this, that in the last days perilous times will come:

2 For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

3 unloving, unforgiving, slanderers, without self-control, brutal, despisers of good,

4 traitors, headstrong, haughty, lovers of pleasure rather than lovers of God,

5 having a form of godliness but denying its power. And from such people turn away!

but know this (v.1) — tense is present continuous, so “be keeping this in your mind,” “keep in recognition” — know that these things (vs. 2-5) will happen even in light of your gentle, patient teaching (2 Timothy 2:24-26).

the last days (v.1) — Some commentaries think “last days” refers to this entire age of grace because Paul told Timothy to turn away from these things when the letter was written. Others think it refers to the period of this age just before the Rapture. I wonder if Paul was saying that humans have these characteristics and so, therefore, expect difficult times to come. The way you might tell a child, “Dogs are loud and messy and need constant care, so if you get one, expect to have to deal with those things.”

The last days to which Paul refers began during his own lifetime. They were the “last days,” not of prophecy, but of the “dispensation of the grace of God,” and have been extended until the present only because God is longsuffering, “not willing that any should perish” (2 Peter 3:9).

But while these verses contain a list of the simple characteristics of fallen human nature, and while, during the course of the present age these characteristics have periodically asserted themselves more boldly, yet it appears evident that never in this dispensation have they been so widespread in their manifestation.

“We are not looking for the signs of the times, for these are not the times of the signs.” Yet it should be noted that in addition to the specific signs that will herald our Lord’s return to earth, certain trends are also spoken of in this connection, trends which may indeed begin to develop in our day. In Daniel 12:4, e.g., Daniel is told to “shut up the words, and seal the book (i.e. of his prophecy), even to the time of the end; many shall run to and fro, and knowledge shall be increased.” As we behold the unprecedented increase in travel and knowledge in the past few decades, may this not be a harbinger of things to come and cause us to await the more eagerly our Lord’s coming for us? — Stam, page 193

perilous (v.1) = difficult, hard to bear

will come (v.1) = lit. “to set in”

lovers of themselves (v.2) = philautos = “to be fond of self”

lovers of money (v.2) = philarguros = “fond of silver”

boasters (v.2) = empty pretenders, swaggerers, with the idea of “imposters”

proud (v.2) = lit. “to show above” — one who shows himself above others

blasphemers (v.2) = slanderers, those who speak abusively at or about others

disobedient (v.2) = unwilling to be persuaded

unthankful (v.2) = without gratitude, perhaps linked to “disobedient to parents”

unholy (v.2) — holy, here, is hosios = free from unrighteousness and pollution, so, not free from …

unloving (v.3) — It designates “that quiet and abiding feeling within us, which, resting on an object as near to us, recognizes that we are closely bound up with it and takes satisfaction in its recognition.” It is a love that is a natural movement of the soul, something almost like gravitation or some other force of blind nature. It is the love of parents for children, and children for parents, of husband for wife, and wife for husband. It is a love of obligatoriness, the term being used here, not in its moral sense, but in a natural sense. It is a necessity under the circumstances. — Wuest, page 144.

unforgiving (v.3) — one who won’t enter into a covenant or agreement, one who is not to be appeased

Trucebreakers [unforgiving (v.3)] is aspondos. The word is made up of sponde, “a libation,” which is a kind of sacrifice, and which accompanied the making of treaties and compacts. The Alpha prefixed, negates the word, and it means “refusing to enter into a treaty, irreconcilable, implacable.” — Wuest, page 144.

slanderers (v.3) = diabolos = devils — those who spread criticism and innuendo

without self-control (v.3) = incontinent, without power over one’s self, no restraint, especially in regard to lusts

brutal (v.3) = savage, merciless, not tame — the opposite of gentle

despisers of good (v.3) = aphilagathos = lit. “without love or fondness for the good” — hostile to all good thoughts and deeds

traitors (v.4) — treacherous in their dealings with others

headstrong (v.4) = lit. “falling forward” — reckless, rash, precipitate

haughty (v.4) = “highminded” [haughty (v.4)] is tuphoo, “to raise a smoke, to wrap in a mist.” It is used metaphorically, “to make proud, puffed up with pride, render insolent.” The participle here is perfect in tense, and speaks of a person who in the past has come to a state of such pride, and is so puffed up, that his mind as a permanent result is beclouded and besotted with pride. — Wuest, page 145.

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form (v.5) — In Romans 2:20, morphosis is the truthful embodiment of knowledge and truth as contained in the law of God. Here, the mere outward resemblance, as distinguished from the essential reality.” — Wuest, page 145.

godliness (v.5) = reverence, respect toward God — not Godlikeness

power (v.5) = power that overcomes resistance — here, this power is refused

from such (v.5) = from these also — Timothy was to turn away from all those habitually doing any of the sins listed in these verses and also from those doing them with an outward show of godliness.

23 But avoid foolish and ignorant disputes, knowing that they generate strife.

24 And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient,

25 in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth,

26 and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.

avoid (v.23) = refuse, decline

foolish (v.23) = dull, sluggish, stupid

ignorant (v.23) = unlearned, uninstructed, untrained, undisciplined

disputes (v.23) = questionings, seeking

strife (v.23) = quarrels, fights — in contrast to “peace” in v.22

servant (v.24) = bondslave — here, pastor

must (v.24) = a necessity in the nature of the case

The word “strive” [quarrel] in v.24 is by no means the same as that found in Philippians 1:27, where the apostle bids us to “stand fast in one spirit, with one mind striving together for the faith of the gospel.” Thus the exhortation, “the servant of the Lord must not strive,” in no way refers to fighting the good fight of the faith, for it is our responsibility to fight this fight as “good soldiers of Jesus Christ.” The word “strive,” here in 2 Timothy 2:24, is the Greek machomai, meaning to quarrel or dispute, and the servant of the Lord must indeed not be quarrelsome, but “gentle unto all men,” etc., “in meekness instructing those that oppose themselves” (v.25), i.e., who set themselves in opposition (as in Acts 18:6). This course of action has been used of God to win many to the truth, while heated debates have generally been fruitless. A meek and gracious approach has also been often used of God to help those deluded by Satan to “recover themselves” out of his snare” (v.26). — Stam, pages 190-191

gentle (v.24) = affable, mild, gentle in demeanor

able to teach (v.24) = skilled in teaching, with an aptitude for imparting knowledge — used elsewhere only in 1 Timothy 3:2.

patient (v.24) = lit. “patient of wrong”

perhaps will grant (v.25) — tense indicates an undetermined condition with a remote prospect of determination

know (v.25) = full knowledge, complete recognition

come to their senses (v.26) = return to soberness, as from a state of delirium or drunkenness

to do his will (v.26) = lit. “unto his will” — There’s some disagreement about what this verse means. I lean toward the position that the final four words should be translated “to do His will,” or “to do God’s will.” Wuest has it “that they may return to soberness out of the snare of the Devil, having been held captive by him [the Devil], (so as to serve) the will of that One (God).

19 Nevertheless the solid foundation of God stands, having this seal: “The Lord knows those who are His,” and, “Let everyone who names the name of Christ depart from iniquity.”

20 But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor.

21 Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work.

22 Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart.

nevertheless (v.19) — in spite of the fact that the faith of some has been overthrown (v.18)

solid (v.19) = immovable

foundation of God (v.19) — According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. For no other foundation can anyone lay than that which is laid, which is Jesus Christ.  1 Corinthians 3:10-11

stands (v.19) — tense indicates past action with continuing results

names (v.19) = utter a name as having special virtue, acknowledging what the name involves — a confession of allegiance

honor (v.20) = valuing, fixing a price — so “reverence, deference”

dishonor (v.20) — designated for common or base usage, ignominy, contempt

sanctified (v.21) — set apart for the worship and service of God. Not referring, here, to the sanctification that comes with salvation, but that which comes from growing in Christ and feeding the new nature.

useful (v.21) = easy to use, profitable

Master (v.21) = owner, one with undisputed ownership and authority

prepared (v.21 = equipped

lust (v.22) = craving, passionate desire — can be good or evil depending on the context

faith (v.22) = faithfulness, trustworthiness

love (v.22) = agape

My best shot at the meaning of this passage is this: It’s not always easy to tell who is and isn’t saved. Some who seem to have trusted Christ, but haven’t, can have their “faith” overthrown. Others who have truly trusted can be led into false doctrine and, therefore, fail to grow. But God knows those who have placed their faith in Christ. And those who have, and who realize what it means, will grow and will depart from iniquity. Verses 20 and 21 show that there are those who have believed but who are not fit for the Lord’s use because they allow themselves to be used contemptuously. To be fit for use, we must clean ourselves, flee from sin, and actively, vigorously pursue righteousness in the company of others who are doing the same.