Timothy to Hebrews - The Preterist Archive

Second Timothy II. 15. 211
compare the other passages in which Iva or the imperative follows,
utterly without force ; and, in fact, i-iaprvponat in the same sense as
here Aa/^., is at Eph. iv. 17 constructed with the infinitive. M/) Aoy(v
uaxeiv the same disease as is reproved at 1 Tim. vi. 4 (voctwv ....
nepl Xoyofxaxiag). The same warning against it is still needed, and
Timothy's duty is to encounter it. Elg ovdev xp-qdifiov^ added appositionally
to firj Xoy., comp. Winer's Gr., § 59, 9. We have here the
same species of polemics as in the two other epistles ; comp. Tit.
iii. 9 ; 1 Tim. i. 4. But this propensity is not barely unprofitable ;
it gradually seduces from the faith, " for the subversion of the
hearers." Thus ju?) Aoyo/i. has for its subject the authors of these
strifes. KaraaTpofj)?] in its proper signification, 2 Pet. ii. 6 ; comp.
below ver. 18 and Tit. i. 11 ; so elg Kadaipsoiv^ 2 Cor. xiii. 10. 'Eni
marks not so much purpose as result (Winer's Gr., § 48, c. e., p.
351) ; for we do not find here an error aiming directly at an overthrow
of the faith.
Ver. 15.— "Labour to shew thyself approved of God," etc., a
warning having reference to the same perverseness as shewn by ver
16. AoKijj.og, probatus, spectatus, Eom. xvi. 10 ; 1 Cor. xi. 19, and
elsewhere with Paul : on TrapaaTTjaai so constructed, comp. Eom. vi.
13, 16, 19 ; 2 Cor. xi. 2 ; Eph. v. 27, etc. Approved as ipydrrjg
dvenaiaxvvTog, thus, in his vocation as teacher : on ipydrrjg so used
comp. 2 Cor, xi. 13 ;
Phil. iii. 2. 'AveTralaxvvTog (only here) taken
either as "not ashamed" (Mack, Matthies) or not shamed, not
needing to be ashamed ( De Wette, Huther, and Olshausen). For
the former signification they point to i. 8 ; ii. 3, seq. ; but this
subject is finished at ver. 13 : its immediate connexion with -napaorriaai
indicates the other meaning : in this sense too it is used, as
De Wette remarks, by Josephus, and corresponds to the ovk acaxwdqaopLat
(shall not be put to shame) of Phil. i. 20 ; 1 John ii. 28.
It is difficult to fix precisely the signification of the follomng dp-
6oTO[xovvTa Tov Xoyov Tijg dXrjdeiag.
^OpOoroiielv signifies " cut straight,
in a straight direction." This signification is but remotely applicable
to Xoyog. It has been applied, "but without any authority
from usage" ( De Vv^ette), to the cutting of the sacrificial animals,
or to the division of bread by the olaovofxog. This explanation gives
the wholly irrelevant thought, expressed also by Luther's version,
of rightly dividing " i. e. distributing according to the needs of the
hearers, the word of truth" ( Matth. xiii. 52). Thus expressly
Gloss, ord. Gregor. Naz. (see Heydenreich, p. 152) and Heydenreich.
But neither usage nor its contrast with Xoyofxaxslv and rag 6e fteft. kevo.
nepiioTaoo, ver. 16, is compatible with this view.
Still less can it be
applied to the cutting away of foreign elements, or false doctrines
(= voda rep-vecVj Cbrys., (Ecura., Theoph.) since falsehood dwells
not with the word of truth ; and just as little to the distinction