But refuse foolish and ignorant questionings, knowing that they generate strife.
Parallel Translations
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But refuse foolish and ignorant questionings, knowing that they generate strife.
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Folisshe and vnlearned questions put from the remebrynge that they do but gendre stryfe.
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And put away foolish and vnlearned questions, knowing that they ingender strife.
Cross-references (6)
Passages linked to 2 Timothy 2:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Timothy 2:14 Remind them of these things, charging them in the sight of the Lord, that they don’t argue about words, to no profit, to the subverting of those who hear.
- Titus 3:9 but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain.
- 1 Timothy 4:7 But refuse profane and old wives’ fables. Exercise yourself toward godliness.
- 1 Timothy 6:4-5 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, insulting, evil suspicions, constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such.
- 1 Timothy 1:4 and not to pay attention to myths and endless genealogies, which cause disputes, rather than God’s stewardship, which is in faith—
- 2 Timothy 2:16 But shun empty chatter, for it will go further in ungodliness,
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 23 But avoid foolish and uninstructive questions He calls…
23 But avoid foolish and uninstructive questions He calls them foolish, because they are uninstructive; that is, they contribute nothing to godliness, whatever show of acuteness they may hold out. When we are wise in a useful manner, then alone are we truly wise. This ought to be carefully observed; for we see what foolish admiration the world entertains for silly trifles, and how eagerly it runs after them. That an ambition to please may not urge us to seek the favor of men by such display, let us always remember this remarkable testimony of Paul, that questions, which are held in high estimation, are nevertheless foolish, because they are unprofitable.
Knowing that they beget quarrels Next, he expresses the evil which they commonly produce. And here he says nothing else than what we experience every day, that they give occasion for jangling and debates. And yet the greater part of men, after having received so many instructions, do not at all profit by them.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 23 But foolish and unlearned questions avoid, knowing that…
23 But foolish and unlearned questions avoid, knowing that they do gender strifes.
Ver. 23. But foolish and unlearned, &c.] παραιτου. Vitiligatorum naenias devita. Shift them off, set them by as seeds of sedition. Shake off vain questionists as great triflers. Such were the schoolmen, in detestation of whose vain jangling and doting about questions Luther saith, Prope est ut iurem nullum esse Theologum Scholasticum qui unum caput Evangelii intelligat; I could almost swear that there is not a schoolman that understands one chapter of the New Testament. One of their doctors said, that he had publicly expounded the Book of Job; but by that time he came to the 10th and 11th chapters, he did verily believe that Job was more vexed and tortured by his interpretations than ever he had been by his botches and ulcers. (Joh. Manl. loc. com.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain It is a precept or caution of the same…
It is a precept or caution of the same nature with those, 1Ti 1:4; 4:7; and 2Ti 2:16. The repetition of this precept of the apostle four times in these two short Epistles, lets us know how important a thing he judged it, that ministers of the gospel should not spend their time in their discourses to their congregations, in things that tend nothing to the building up of their hearers in faith or holiness, being either old wives’ fables, like the stories in the popish legends, or the apocryphal stories of Bel and the Dragon, Tobit and his dog, and the swallows dunging in his eye, &c.; or sifting out genealogies, or vain and impertinent discourses, or idle, fruitless questions, which tend not to edifying, but to satisfy curiosity, and increase strife and ungodliness; which kind of preaching the apostle also had defamed, 1Ti 6:4, as the issue of pride, and ignorance, and dotage, and here he calls such questions
unlearned in the same sense, because impertinent to the end of preaching. The vanity of human nature, and their non-subjection to the will of God, appeareth much in this, that notwithstanding the unreasonableness of such preaching, and the direct opposition of it to the so often repeated precepts of the apostle, and to Titus, Tit 3:9, and Paul’s proposing of his own example to the contrary, 1Co 2:1-4; yet for many years in the times of popery the people were fed with little besides these husks; and too many yet, either out of pride, to show their parts and reading, or ignorance of the mysteries of godliness, and the true end of preaching, or dotage about unprofitable speculations and niceties, can find little better food than these husks for poor people’s souls.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But foolish and unlearned questions avoid,.... Such as have…
But foolish and unlearned questions avoid,.... Such as have no solid wisdom in them, and are foreign from the Gospel, the wisdom of God in a mystery, and are not useful and unedifying; such ought to be avoided, publicly and privately; they should not be started in the public ministry, nor attended to in private conversation; as being unworthy of the notice of a minister of the Gospel wise and learned, and useless to the church, and to his hearers.
Knowing that they do gender strife; about words, and contentions, which break the peace of churches, and hinder the profit of souls, and the progress of the Gospel.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 23. Foolish and unlearned questions] See the notes…
Verse 23. Foolish and unlearned questions] See the notes on 1Ti 1:4; "1Ti 4:7", and "Tit 3:9".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ti 2:23-25. But foolish and unlearned questions — Or…
2Ti 2:23-25. But foolish and unlearned questions — Or unimportant subjects of inquiry and debate; avoid, knowing that they gender strifes — Or contentions in the church; and certainly it is a most important part of the duty of a Christian minister to guard against all occasions of offence and mischief. For the servant of the Lord must not strive — Or contend eagerly and passionately, as do the vain wranglers spoken of in the preceding verse; but be gentle — Or mild, forbearing, and long-suffering; unto all men; apt to teach — Chiefly by patience and unwearied assiduity. In meekness — Of which he has always need; instructing those who oppose themselves — Or who set themselves in opposition to the doctrines of the gospel; if peradventure — Or by any means; God may give them repentance to the acknowledgment — The belief and profession; of the truth — In these verses, “the apostle seems to have had Christ’s example as a teacher in his eye, proposing it as a model to all who are employed in teaching. The virtues here mentioned, our Lord generally exercised in teaching. Yet, on some occasions, he departed from his usual mildness, and with great severity reproved notorious sinners; such as the scribes and Pharisees. In the same manner, the prophets and apostles used strong speech in checking obstinate offenders; while those who showed any candour and honesty in their opposition to the truth, they instructed with the greatest meekness.” — Macknight. That they may recover themselves — Or rather, may awake, and deliver themselves; out of the snare of the devil — In which they have lain sleeping, and, as it were, intoxicated. “In order to understand this beautiful image,” says Doddridge,” it is proper to observe, that the word ανανηψωσιν properly signifies to awake from a deep sleep, or from a fit of intoxication, and refers to an artifice of fowlers to scatter seeds impregnated with some drugs intended to lay birds asleep, that they may draw the net over them with the greater security.” Who are taken captive by him — Greek, εζωγρημενοι, caught alive. The word denotes the action of a fisher, or hunter, who takes his prey alive in order to kill it; which is properly applied to Satan’s insnaring men in order to destroy them. And the snares in which he takes them are those prejudices, errors, lusts, and vices, in which he entangles, and by which he detains them his captives, in the most shameful bondage, danger, and misery, while they have been dreaming, perhaps, of liberty and happiness.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain But foolish and unlearned questions avoid; - see the…
But foolish and unlearned questions avoid; - see the notes at 2Ti 2:16; compare the notes at 1Ti 1:4, 1Ti 1:6; 1Ti 4:7. The word “unlearned,” here, means “trifling; that which does not tend to edification; stupid.” The Greeks and the Hebrews were greatly given to controversies of various kinds, and many of the questions discussed pertained to points which could not be settled, or which, if settled, were of no importance. Such has been the character of no small part of the disputes which have agitated the world. Paul correctly says that the only effect of such disputes is to engender harsh contention. Points of real importance can be discussed with no injury to the temper; but people cannot safely dispute about trifles.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain (Tit 3:9.)
(Tit 3:9.)
unlearned--Greek, "undisciplined"; not tending to promote the discipline of faith and morals (Pro 5:23). "Uninstructive"; in contrast with "instructing" (Ti2 2:25), and "wise unto salvation" (Ti2 3:15).
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avoid--"decline."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 23. But—In order to attain peace, even with these,…
23. But—In order to attain peace, even with these, avoid foolish questions, inquiries, and discussions about subtle unrealities.
Strifes— Literally, fights; that is, quarrels; contests where truth is not the object, but in which the selfish or malign emotions are engaged.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 23. But foolish and unlearned questions] But those foolish…
23. But foolish and unlearned questions] But those foolish and ignorant questionings steadily refuse; as above ‘beware their bad doctrine; their foolish questioning decline.’
unlearned] The word occurs nowhere else in N.T., its meaning ‘indoctus’ and then ‘ineptus’ is seen in Pro_8:5, ‘Ye fools, be ye of an understanding heart.’ Hence its appropriate union here with ‘foolish.’ ‘Ignorant’ has a shade of moral fault very frequently, which makes it a better rendering than ‘unlearned.’ Cf. Psa_49:10, ‘the ignorant and foolish’ (Pr.-B. V.).
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questions] ‘Questionings,’ see note on 1Ti_1:4.
avoid] ‘Decline,’ see note on 1Ti_4:7 where the form of the sentence is very similar to 2Ti_2:22.
knowing] Seems to require some such addition as ‘as thou dost’ to render the original; ‘knowing that’ being a weak and colloquial phrase by itself.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (23) But foolish and unlearned questions avoid.—The Greek word…
(23) But foolish and unlearned questions avoid.—The Greek word translated “unlearned” is better rendered ignorant. These “questions” which, as we have seen above, the false teachers, with whom Timothy was so much thrown, loved to put forward for discussion, could hardly be termed “unlearned”—much useless learning being often thrown away in these disputing of the schools—but were rather “pointless,” “stupid,” as well as foolish. The nature of these questions of controversy has been discussed above.
Knowing that they do gender strifes.—Knowing—as thou dost—from sad and frequent experience, what conflicts, heart-burnings, estrangements, these abstract questions between rival teachers and rival sects engendered.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Ignorant questionings for unlearned questions, A.V; refuse for avoid,…
Ignorant questionings for unlearned questions, A.V; refuse for avoid, A.V; gender for do gender, A.V Ignorant (ajpaideutouv); only here in the New Testament, but not uncommon in the LXX, applied to persons, and in classical Greek. Unlearned is quite as good a rendering as ignorant. It is a term applied properly to ill-educated, ill-disciplined people, and thence, by an easy metonymy, to the questions such persons delight in. Questionings (zhthseiv); see 1Ti_1:4, note, andtou); Tit_3:9. Refuse (parai) "have nothing to do with" (see 1Ti_4:7; Tit_3:10) Gender (gennwsi). This is the only place in the New Testament where gennaw is used in this metaphorical sense, Gal_4:24 is included. (For the sentiment, see 1Ti_6:4, "Whereof cometh envy, strife," etc.) Strifes (macav); compare macav nomikav, "fightings about the Law"; (Tit_3:9) and "wars and fightings". (Jam_4:1, Jam_4:2) Compare, too, the verb logomacein, in ver. 14. Nothing can be more emphatic than St. Paul"s warnings against foolishand angry controversies about words, and yet nothing has been more neglected in the Church, in all ages.
A warning against contentious questionings.
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I THE MINISTER OF CHRIST MUST AVOID INAPT DISCUSSIONS. "But foolish and ignorant questions avoid." The false teachers wasted their energies upon questions of this class, because they had no just idea of the relative importance of truth, taking small things for great and great things for small. The matters in dispute were useless and unedifying, being foreign to the true wisdom of the gospel. Four times in these two Epistles does the apostle repeat this grave warning.
II THE TENDENCY OF SUCH DISCUSSIONS. "Knowing that they do gender strifes." They break the peace of Churches, alienate the hearts of ministers, and impede the progress of the gospel. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Foolish and unlearned questions avoid.
2Ti_2:23
Foolish and unlearned questions avoid.
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The Greek word translated unlearned, is better rendered ignorant. These questions, which the false teachers, with whom Timothy was so much thrown, loved to put forward for discussion, could hardly be termed unlearned--much useless learning being often thrown away in these disputings of the schools--but were rather pointless, stupid, as well as foolish. (H. D. M. Spence, M. A.)
Ignorant questionings
I. Unadvised and unlearned questions are to be avoided.
1. For the ground of them is not good: such spring either from curiosity or ignorance.
2. The fruit therefore will be bitter; for nothing profitable.
II. Sin in the first causes is to be prevented. What of less motion or power than a word--a question? yet such of all men are to be regarded.
III. The causes of sin once discerned are to be resisted, shunned. Thou knowest that fond reasonings, unadvised disputings, beget quarrels, stir up strifes: therefore reject them, flee from them.
IV. Foolish questions raise contentions. It is a wonder to see what abundance of ill fruit one branch of fond reasoning hath produced. Like a bone cast amongst curs, an unlearned question will cause men to snarl, bite, and quarrel. (J. Barlow, D. D.)
Foolish questionings
A lady, of whom we beard in our travels, had worried several ministers who sought her good by always telling them that she could not believe till they could explain to her how God could be without a beginning. For, said she, if He never began, then He has not begun, and there can be no God at all. Very dexterous are certain persons in blocking up their own road, and yet, perhaps, there is no great dexterity in it, for the proverb says, A fool may put questions which a wise man cannot answer. In the Vatican at Rome we saw the renowned statue of the boy who has a thorn in his foot, and is busy extracting if. He was doing this when we first saw him, and three years after he was attempting the same operation. We have good reason for believing that he is even now in the same posture, and will be found in like attitude fifty years hence. He is carved in marble, and therefore is excused for making no progress; but what shall be said of living, thoughtful individuals who year after year are trifling with imaginary difficulties, and never set foot on the road to heaven? (C. H. Spurgeon.)
Unwise curiosity
The over-curious are not over-wise. (Massinger.)
Metaphysical subtleties
Defend me, therefore, common sense, say I,
From reveries so airy, from the toil
Of dropping buckets into empty wells,
And growing old in drawing nothing up.
(Cowper.)
Religious strife
Huxley came to Baltimore to attend a general conference in 1820. A discussion arose on a question of order, whether presiding elders should be elected by preachers or not, and the dispute had waxed warm, not to say hot. Brother Huxley had said not a word through it all, but at the close of the session the Bishop called upon him to make the concluding prayer. He knelt and said, Now, O Lord, Thou knowest what a time weve had here discussing and arguing about this eider question, and Thou knowest what our feelings are. We do not care what becomes of the ark; its only who drives the oxen. (Christian Age.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 23–26. Foolish and unlearned questions avoid. Such unprofitable questions…
23–26. Foolish and unlearned questions avoid. Such unprofitable questions and speculations as the false teachers raise.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 2Ti_2:24. And the servant of the Lord must not…
CRITICAL AND EXPLANATORY NOTES
2Ti_2:24. And the servant of the Lord must not strive.—The wrangling spirit that delights in strife should never be seen in the messenger of the gospel of peace and good-will. But be gentle.—The word occurs again in New Testament only at 1Th_2:7. “It is used of an amiable conduct or disposition of a superior towards an inferior,” or “an outward mildness and gentleness especially in bearing with others.” Apt to teach.—He must be didactic—not only having the ability but the willingness to teach. Though the public address in the congregation was permitted to every one with a charisma, still the bishop in particular had to know how to handle doctrine. Patient.—Able to endure evil, as it is directed against himself. On the necessity of a high priest being compassionate to the erring see Heb_5:2.
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2Ti_2:25. Those that oppose themselves.—When a man imagines those who are bent on his welfare are his worst enemies, he sets himself with very determined opposition.
2Ti_2:26. That they may recover themselves.—A.V. margin, “awake.” R.V. margin, “Gr. return to soberness.” The preposition in the compound word may express motion from beneath, and so the word would mean that they may come up out of the stupefaction which holds them down, but the classical meaning is, to become sober again. Heretical teaching, like intoxication, clouds men’s wits. Who are taken captive by him at his will.—R.V. “having been taken captive by the Lord’s servant unto the will of God.” The sense conveyed by the A.V. (which is the interpretation given by most modern commentators) is singularly flat and insipid, says Bishop Ellicott. The R.V., which gives the interpretation of Wetstein, Bengel, and others, is equally objectionable, says the same authority, who adopts with but little hesitation the interpretation of Beza. This connects “that they may recover themselves out of the snare of the devil” with “unto His will,” i.e. unto God’s will. So we get the translation, “And that they may return to soberness out of the snare of the devil, though holden captive by him to do his will.” See R.V. marginal note.
MAIN HOMILETICS OF THE PARAGRAPH.—2Ti_2:23-26
The Duty of the Gospel Teacher.
I. To remember that he is the servant of the Lord (2Ti_2:24).—The minister of the gospel is not the servant of man, or of a clique or party, nor is he the servant of the Church excepting so far as in serving the Church he is serving the Lord. His high distinction is to be the servant of the Lord; from Him he receives his commission and authority, and to Him he is accountable. The servant should seek to imitate the spirit and example of his Master.
II. To be careful to avoid themes provocative of useless contention (2Ti_2:23).—A spark will raise a conflagration; a single word may light the lurid torch of war. “You may tame the wild beast; the conflagration of the American forest will cease when all the timber and the dry wood is consumed; but you cannot arrest the progress of that cruel word you uttered carelessly yesterday or this morning” (Robertson). Of all men the minister of the gospel should be cautious and circumspect in speech. An indiscreet word may lead to endless contention.
III. To mingle gentleness and patience with sound and faithful instruction (2Ti_2:24-25).—The successful teacher must have not only intelligence and ability, but the aptitude that comes from patient study and the gentleness which is the fruit of stern self-discipline. He is to be gentle that he may not be the cause of wrong, and patient so as to endure wrong. To gain influence with others we must practise much self-suppression. The simplest statement of truth will sometimes raise opposition. It should be our aim to allay or disarm opposition, so that the taught may receive with meekness the engrafted word. Truth is most effective in the mind prepared for its reception. The judicious teacher will know when and how to speak.
IV. To aim at the moral rescue of those ensnared in error (2Ti_2:25-26).—The gospel teacher has to contend not only with subtle phases of error, but with the devil, the great master-spirit of all error. To rescue man from sin is to snatch him from the clutches of the evil one. Everything depends on the manner and spirit in which the truth is presented, and every possible means should be used to ensure success. Anthony Blane, one of Felix Neff’s earlier converts, was very earnest in winning souls for Christ. The enemies of the gospel were angry at his success, and treated him with scoffs and threats. One night he was followed by a man in a rage, who struck him a violent blow on the head. “May God forgive and bless you!” was Anthony’s quiet and Christian rejoinder. A few days after the same man met him in a narrow road, and stretching out his hand beseechingly, cried in a tremulous voice, “Mr. Blane, forgive me, and let all be over!” Thus did this disciple of Christ, by gentle and peaceful words, make a friend of an enemy.
Lessons.—
1. The best teacher is always anxious to learn.
2. To teach others to profit we must be masters of ourselves.
3. The highest end of teaching is the salvation of others.
GERM NOTES ON THE VERSES
2Ti_2:23-26. The Model Preacher—
I. Avoids occasions of strife.
II. Understands the use and power of gentleness.
III. Is thoroughly master of his theme.
IV. Aims at the immediate rescue of men from the thraldom of sin and Satan.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain 23. “Avoid foolish and unlearned questions, knowing that they…
ARGUMENT 5
THE VICTORY OF THE LORD’S SERVANT
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23. “Avoid foolish and unlearned questions, knowing that they gender strifes.” The great Spurgeon said when his members backslid they always became much concerned to know who Cain’s wife and Melchizedek were. Satan uses all sorts of silly, foolish, and worthless questions to tangle weak Christians and attract their attention from Christ, and plunge them into hell. These foolish questions are not answered in the Bible, from the simple fact that they are not worth answering.
24. “It does not behoove the servant of the Lord to strive, but to be gentle toward all, competent to teach, enduring evil.” Never argue with any one. You see here you are positively forbidden to contend with any person. Be thoroughly posted in God’s Word, and competent to teach the people; but be sure you teach them in an uncontroversial way. Utterly ignore their spirit of controversy. Like a Christian gentleman, teach all you meet the simple truth of God in a kind, frank, and uncontroversial spirit. These disputers are all idolaters, worshipping their creed, and trying to bend the Bible to it. They need your prayers for personal salvation, instead of the cudgel of controversy. Teach them the Word of God; patiently endure all their abuse for Christ’s sake, and pray for them with your might.
25. “In meekness instructing the opposers, lest at some time God may give unto them repentance unto the perfect knowledge of the truth.” We receive
knowledge of the truth in regeneration and perfect knowledge; i.e., we reach experimental certainty in sanctification. John Wesley preached the “repentance of Christians.” In that case we call it consecration, which is but a continuation of the repentance we began when a sinner, both being generically identical; i.e., a giving up; e.g., the sinner giving all of his bad things (for he has nothing else) to the devil, where they belong, and leaving him and his sins with him forever, and the Christian giving up all of his good things (in consecration) to the Lord, to be used for his glory forever.
26. “They may escape from the snare of the devil, having been led captive by same [servant of the Lord] at his will;” i.e., the will of this servant of the Lord. (See R.V.) Of course, these wicked disputers have been captivated by the devil and led away, but this “servant of the Lord,” in patience, love, and kindness, suffering all their abuses and persecutions by the grace of God out generals the devil, captivating them and leading them away from Satan to God, and receiving a crown of glory for saving them, which he never could have done if he had antagonized them in controversy.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.