a beloved child: Paul and Timothy had developed an especially warm and close bond. In fact, Paul had become a spiritual father to Timothy. (1Co 4:17; Php 2:22) In his first letter to Timothy, Paul addressed him as “a genuine child” and “my child.” (1Ti 1:2, 18) When Paul wrote his second letter to Timothy, the two had served together for at least 14 years. Now Paul sensed that his death was imminent, so he may have regarded this letter as his final written message to Timothy. (2Ti 4:6-8) Warmly reassuring the young man of his affection, Paul calls Timothy “a beloved child.”​—See study notes on 1Ti 1:2, 18.

divine favor: Or “undeserved kindness.” The Greek word khaʹris occurs more than 150 times in the Christian Greek Scriptures and conveys different shades of meaning, depending on the context. When referring to the undeserved kindness that God shows toward humans, the word describes a free gift given generously by God with no expectation of repayment. It is an expression of God’s bounteous giving and generous love and kindness that the recipient has done nothing to merit or earn; it is motivated solely by the generosity of the giver. (Ro 4:4; 11:6) This term does not necessarily highlight that the recipients are unworthy of receiving kindness, which is why Jesus could be a recipient of this favor, or kindness, from God. In contexts involving Jesus, the term is appropriately rendered “divine favor,” as in this verse, or “favor.” (Lu 2:40, 52) In other contexts, the Greek term is rendered “favor” and “kind gift.”​—Lu 1:30; Ac 2:47; 7:46; 1Co 16:3; 2Co 8:19.

full of divine favor and truth: “The Word,” Jesus Christ, had God’s favor and was always truthful. But the context indicates that this phrase involves more; Jehovah specially chose his Son to explain and demonstrate the Father’s undeserved kindness and truth in full measure. (Joh 1:16, 17) These qualities of God were so fully revealed through Jesus that he could say: “Whoever has seen me has seen the Father also.” (Joh 14:9) Jesus was God’s means of extending undeserved kindness and truth to any who would favorably receive such.

my child: Paul uses this expression as a term of endearment.​—See study note on 2Ti 1:2.

keep on acquiring power: Paul encourages Timothy to tap into the unfailing Source of power, Jehovah God. The apostle uses the Greek verb en·dy·na·moʹo, related to the noun dyʹna·mis (power; strength), which is used at 2Ti 1:8 in the expression “the power of God.” One reference work notes that the verb form Paul uses here “indicates Timothy’s need for continual dependence on God, i.e., ‘keep on being strengthened.’” Paul used the same verb at Eph 6:10, where he encouraged the Ephesian Christians to “go on acquiring power in the Lord [Jehovah God] and in the mightiness of his strength.”

in the undeserved kindness that is in Christ Jesus: By using this expression, Paul shows Timothy that “acquiring power” is possible only by means of “undeserved kindness.” (See Glossary, “Undeserved kindness.”) Jehovah generously showed Jesus special kindness or favor, so it could be said that Jesus “was full of divine favor.” (Joh 1:14 and study notes) Jesus, in turn, became a means of extending such kindness to any human who would show appreciation for it. Therefore, the inspired Scriptures mention not only the undeserved kindness of God but also “the undeserved kindness of our Lord Jesus Christ.”​—1Th 5:28; 2Th 3:18.

guard what has been entrusted to you: Here Paul includes the Scriptural truths with which Timothy was entrusted. (1Th 2:4; 2Ti 1:14; compare Ro 3:2 and study note.) The term rendered “what has been entrusted” was sometimes used of valuables deposited in a bank. It could also denote objects given to someone to care for, which is how it is used in the Greek Septuagint. (Le 6:2, 4 [5:21, 23, LXX]) Timothy was to guard the sacred message, not by locking it away for safekeeping, but by passing it along carefully and accurately when teaching. (2Ti 2:2) He would thus help guard, or protect, precious truths from being changed or corrupted by promoters of “empty speeches” and “the falsely called ‘knowledge.’”

our being adequately qualified comes from God: In this context, the Greek words rendered “adequately qualified” have the basic meaning “enough; sufficient; fit.” When used with reference to people, these terms may mean “competent; able; worthy.” (Lu 22:38; Ac 17:9; 2Co 2:16; 3:6) The whole phrase could be rendered: “It is God who causes us to be able to do this work.” One of these Greek terms is found at Ex 4:10 in the Septuagint, which relates how Moses felt inadequate to appear before Pharaoh. According to the Hebrew text, Moses said: “I have never been a fluent speaker [lit., “a man of words”].” However, the Septuagint translates this phrase “I am not adequately qualified.” Nevertheless, Jehovah qualified Moses for the commission. (Ex 4:11, 12) In a similar manner, Christian ministers are qualified by means of “the spirit of a living God.”​—2Co 3:3.

these things entrust to faithful men: Paul wants Timothy to pass on, or entrust, to other responsible men the precious truths that Timothy has learned. The word rendered “entrust” suggests that he is to do so with care. (See study note on 1Ti 6:20.) Paul’s direction harmonizes with Jesus’ command that all disciples must teach others. (Mt 28:19, 20) Paul outlines the following progression: Jesus taught Paul who, in turn, taught Timothy who then entrusted those teachings to faithful men who taught still others.

adequately qualified to teach: The Greek word rendered “adequately qualified” can mean “competent” or “sufficient” to carry out a task. In writing to the Corinthians, Paul used the same word to explain that God makes Christians competent for the work he assigns them.​—See study note on 2Co 3:5.

a fine soldier of Christ Jesus: At 2Ti 2:3-6, Paul uses three illustrations to explain that Timothy​—like all Christians​—needs to be ready to endure hardships and suffering. In verse 3, Paul likens Christians to soldiers, as he does a number of times in his letters. (1Co 9:7; 2Co 10:3-5; Eph 6:10-17; Php 2:25; 1Th 5:8; 1Ti 1:18; Phm 2) A soldier obeys the commands of his superior and expects hardships. Likewise, Christians obey the commands of Christ Jesus and readily suffer adversity. Such adversity includes being hated and even persecuted by others. Paul thus reminds Timothy that “as a fine soldier of Christ Jesus,” he needs such qualities as determination, endurance, and self-discipline.

involves himself in the commercial businesses of life: No good soldier on active duty “involves himself” (lit., “gets entangled”) in secular or material pursuits. “The commercial businesses of life” (or possibly, “the everyday activities of life”) would distract him, taking his mind and energy away from his activities as a soldier. His life and the lives of others are at stake, so he must ever be ready to act on the orders of his commanding officer. Similarly, Timothy had to stay focused on the ministry, refusing to be sidetracked by other pursuits.​—Mt 6:24; 1Jo 2:15-17.

the runners in a race: Athletic competitions were an integral part of Greek culture, so Paul made good use of these events as illustrations. (1Co 9:24-27; Php 3:14; 2Ti 2:5; 4:7, 8; Heb 12:1, 2) The Corinthian Christians were acquainted with the athletic contests at the Isthmian Games held near Corinth. These games were held every two years. Paul would have been in Corinth during the games of 51 C.E. They were second in importance only to the Olympic Games held at Olympia in Greece. The runners at such Greek games ran races of varying lengths. By using runners and boxers in his illustrations, Paul taught the value of self-control, efficiency, and endurance.​—1Co 9:26.

a race: The word “race” renders the Greek term staʹdi·on, or stadium. That Greek term may refer to the structure used for footraces and other events, to a distance, or to the footraces themselves. In this context, Paul is referring to a footrace. The length of a Greek staʹdi·on varied from place to place. In Corinth, it was about 165 m (540 ft). The approximate length of the Roman stadium was 185 m, or 606.95 ft.​—See App. B14.

everyone competing in a contest: Or “every athlete.” The Greek verb used here is related to a noun that was often used to refer to athletic contests. At Heb 12:1, this noun is used figuratively for the Christian “race” for life. The same noun is used in the more general sense of a “struggle” (Php 1:30; Col 2:1) or a “fight” (1Ti 6:12; 2Ti 4:7). Forms of the Greek verb used here at 1Co 9:25 are rendered “exert yourselves vigorously” (Lu 13:24), “exerting [oneself]” (Col 1:29; 4:12; 1Ti 4:10), and “fight” (1Ti 6:12).​—See study note on Lu 13:24.

exercises self-control: While preparing to compete in a contest, athletes used self-restraint. Many restricted their diet, and some abstained from wine. Historian Pausanias wrote that training for the Olympic Games lasted for ten months, and it is assumed that training for other major games lasted for a similar length of time.

train yourself: From verse 7 through verse 10, Paul uses several terms from the world of athletics to illustrate his points. (See study notes on 1Ti 4:8, 10.) The Greek word here rendered “train yourself” is gy·mnaʹzo, which was often used of the rigorous training of athletes who competed in various games or contests. Such training required much self-discipline, hard work, and determination. (See the study note on 1Co 9:25.) Using the word in a figurative sense, Paul highlights the effort that is needed to cultivate the quality of godly devotion.

training: Or “exercise.” Paul here continues the athletic metaphor he introduced in the preceding verse, where he used the Greek verb gy·mnaʹzo, literally meaning “to train (as an athlete).” (See study note on 1Ti 4:7.) Here he uses the noun gy·mna·siʹa, which refers to the training of the physical body. In Paul’s day, a place where athletes trained was called a gymnasium (Greek, gy·mnaʹsi·on). Such places were well-known, as they were important centers of community life in various cities of the Roman Empire. In that culture, some placed a high value on physical training. Others, however, viewed this type of training as inappropriate or useless. Under inspiration, Paul provides a balanced viewpoint. He acknowledges that physical training is beneficial for a little​—that is, has some temporary value​—but he stresses that training “with godly devotion as [one’s] aim” brings much greater benefits.​—1Ti 4:7.

in the games: Paul here uses athletic games to illustrate the Christian way of life. Athletes had to compete according to the rules. Inscriptions listing game rules were posted where competitions took place. Bribery was forbidden, and the rules were strictly enforced by the judges. Athletes who broke one or more rules in training or in the contest itself were disqualified. Similarly, Christians must adhere to God’s standards and his requirements for life in order to receive divine approval. Timothy was to do his part “in suffering adversity” and not attempt to lessen his struggle by disregarding any of God’s requirements.​—2Ti 2:3; see study notes on 1Co 9:24, 25; 1Ti 4:7, 8; see also Media Gallery, “A Crown That Can Perish.”

working hard and exerting ourselves: Doubly emphasizing his point, Paul brings together two Greek words that are similar in meaning. (Compare Col 1:29.) The first, rendered “working hard,” may refer to labor or toil that is wearying or exhausting. (Lu 5:5; 2Ti 2:6) The second, rendered “exerting ourselves,” may focus more on the intensity of the effort, the striving and straining involved.​—See study note on Lu 13:24.

The hardworking farmer: In this illustration, the Greek word rendered “hardworking” conveys the idea of “toiling; striving” and may suggest laboring to the point of exhaustion. A farmer had to work relentlessly​—sometimes under grueling conditions​—if he hoped to reap a good harvest. Timothy likewise had to be diligent and not self-sparing if he wanted to gain God’s approval.​—1Co 3:6, 7; Col 1:28, 29; compare study note on 1Ti 4:10.

Ponder over: Or “Meditate on.” Paul here emphasizes the importance of meditation. These things may refer to Paul’s counsel in the preceding verses about Timothy’s conduct, ministry, and teaching (1Ti 4:12-14), or they may refer to the letter as a whole. The Hebrew Scriptures likewise highlight how important it is for servants of Jehovah to think deeply about their actions and their relationship with God. (Ps 1:2 and ftn.; 63:6; 77:12; 143:5) For example, at Jos 1:8, Jehovah tells Joshua regarding the “book of the Law”: “You must read it in an undertone [or, “meditate on it,” ftn.] day and night.” The Hebrew verb used in that verse includes the idea of reading at a pace that allows for deep reflection. In that verse, the Greek Septuagint uses the same verb that Paul uses here at 1Ti 4:15. Like Joshua, Timothy needed to continue to meditate on the Scriptures daily in order to keep growing spiritually and become more effective in his assignment.

Give constant thought to what I am saying: The Greek word for “give constant thought to” can also be rendered “use discernment.” (Mt 24:15; Mr 13:14) Paul has just used three illustrations (2Ti 2:3-6); now he admonishes Timothy to think deeply about them in order to apply them in his own life. (Compare study note on 1Ti 4:15.) Paul assures Timothy that the Lord Jehovah will give him the understanding, or discernment, he needs. It is possible that Paul is alluding to the similar fatherly assurance found at Pr 2:6.

David’s offspring: Or “a descendant of David.” Lit., “of David’s seed.”​—See App. A2.

the word of God is not bound: Paul has just mentioned that he is being treated “as a criminal.” He uses the same word that described the men​—or criminals​—who were executed next to Jesus. (Lu 23:32, 33, 39) Now, though, Paul highlights a vivid contrast. He may be bound and imprisoned, but no prison or chains can restrict the word of God. (2Ti 1:8, 16) According to one reference work, Paul is saying regarding the opponents of the good news: “They may stop the messenger, but they cannot stop the message.”

has endured: Or “endures.” The Greek verb rendered “to endure” (hy·po·meʹno) literally means “to remain (stay) under.” It is often used in the sense of “remaining instead of fleeing; standing one’s ground; persevering; remaining steadfast.” (Mt 10:22; Ro 12:12; Heb 10:32; Jas 5:11) In this context, it refers to maintaining a course of action as Christ’s disciples despite opposition and trials.​—Mt 24:9-12.

the prize of the upward call: Paul understood that his hope, like that of his fellow anointed Christians, was to rule with Christ in heaven as part of the Messianic Kingdom. (2Ti 2:12; Re 20:6) “The upward call” [or “calling”] is, in effect, an invitation to be part of that heavenly Kingdom. However, the “partakers of the heavenly calling [or “invitation,” ftn.]” (Heb 3:1, 2) need to make their “calling and choosing sure” (2Pe 1:10) by proving “faithful” to that calling (Re 17:14). Only then can they receive “the prize” associated with that invitation.​—See study note on Php 3:20.

if we go on enduring: This expression echoes Jesus’ promise: “The one who has endured to the end will be saved.” (See study note on Mt 24:13.) Paul and his dear friend Timothy had the glorious hope of ruling with Christ. (Lu 22:28-30) Here Paul stresses that endurance is key to attaining such a hope. He never felt that his hope was guaranteed simply because he was a spirit-anointed Christian. (See study note on Php 3:14.) He knew of anointed Christians who had turned away from the faith. (Php 3:18) However, Paul was confident that he would prove faithful until death.​—2Ti 4:6-8.

let God be found true: Paul’s exclamation “Certainly not!” at the beginning of this verse is in reply to the question he raised in the preceding verse: “If some lacked faith, will their lack of faith invalidate the faithfulness of God?” The majority of Jews of that day showed a lack of faith, particularly when they rejected the Hebrew Scripture prophecies that pointed to Jesus as the Messiah. (Ro 3:21) By taking that position, they​—the people to whom God had entrusted those “sacred pronouncements” (Ro 3:2)​—made it seem that Jehovah had been untrue to his promises. But Jehovah had faithfully fulfilled those pronouncements through Christ. In establishing that God is trustworthy, Paul quoted the words of King David, as rendered in the Septuagint: “That you [God] might be proved righteous in your words.” (Ps 51:4 [50:6, LXX]) In that verse, David admitted his error, acknowledging that God is true and righteous. He did not try to justify himself and discredit God. Paul used David’s words to show that God is always loyal and true, regardless of who or how many claim otherwise.

he cannot deny himself: Jehovah cannot act in a way that is contrary to his nature, his qualities, and his standards. (Ex 34:6, 7; Mal 3:6; Tit 1:2; Jas 1:17) He cannot act against his purpose. Therefore, regardless of what course others take, Jehovah will always fulfill his word.​—Ro 3:3, 4 and study note.

debates about words: Lit., “word battles.” Those “obsessed with arguments” often debate trivialities as a means to promote their own personal doctrines, not God’s glory. Such debates “give rise to envy, strife,” and can even lead to slander (Greek, bla·sphe·miʹa), that is, abusive speech that defames others.​—See study note on Col 3:8.

I solemnly charge you: This weighty phrase translates a single Greek verb. One lexicon defines it as “to exhort with authority in matters of extraordinary importance.” (The same verb occurs in the Septuagint, for example at 1Sa 8:9 and 2Ch 24:19.) Paul has just commented on how cases involving elders who are accused of wrongdoing should be handled; he then emphasizes the need to reprove those who practice sin. Because these matters are so serious, he charges Timothy before God and Christ Jesus, providing a sobering reminder that what takes place even in private discussion among appointed men is plainly visible to the highest authorities of all.​—Ro 2:16; Heb 4:13.

instructing: Or “solemnly charging.” The Greek term Paul uses here can more literally be rendered “bearing thorough witness to.” (Ac 20:24; 28:23) Regarding this term, one reference work says: “It means ‘to testify, give a warning’ in the case of important matters and situations of extreme danger.”

God: Some authoritative Greek manuscripts read “God,” while others read “the Lord.” A few translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name here.​—See App. C1.

not to fight about words: Paul admonishes the Christians in Ephesus to avoid a practice that some false teachers apparently promoted​—battling about words. The Greek term for “to fight about words” combines the noun “word” with the verb “to fight.” This expression is not found in ancient literature that predates Paul’s writings. In his first letter to Timothy, Paul used a related noun literally meaning “word battles.” (See study note on 1Ti 6:4.) The fights may have been about trivial differences in the meaning of words, but the effect could have been harmful and even disastrous.

because it harms those listening: The corresponding Greek phrase includes the word ka·ta·stro·pheʹ (meaning “destruction” or “ruin”) and could also be rendered “because it destroys (ruins) those listening.” Paul chooses strong language to warn against fighting about words, and he tells Timothy to instruct the Ephesian Christians “before God” not to engage in these pointless battles.​—See study note on 1Ti 5:21.

Do your utmost: Paul uses this expression to urge Timothy to “be zealous/eager, take pains, make every effort, be conscientious,” as the Greek word (spou·daʹzo) is defined in one lexicon. Then, having God’s approval, Timothy would be a good workman. He would have no cause for shame, even if others failed to appreciate his efforts or opposed him.

handling the word of the truth aright: Paul here uses a Greek verb that literally means “to cut straight.” Various suggestions have been made about what Paul was alluding to. For example, as a tentmaker, he might have had in mind cutting a precise, straight line through cloth. Or he may have been alluding to how the term is used at Pr 3:6 and 11:5 in the Septuagint, where the verb describes making one’s figurative path, or road, straight. The verb could also be used in other ways, such as to describe a farmer’s plowing a straight furrow in the soil. In any case, Paul was basically telling Timothy to hold to a straight course when teaching from God’s Word​—to handle it properly, explain it accurately, and avoid turning aside by engaging in debates about personal viewpoints, words, or other trivial matters.​—2Ti 2:14, 16.

empty speeches: Lit., “empty sounds.” Here Paul uses a Greek expression that denotes “talk that has no value,” and some Bible translations have rendered it “empty chatter” and “pointless discussions.” Such speech was based on speculation rather than on solid truths from God’s Word. It was empty in that it was of no value in building faith. (1Ti 1:6; 2Ti 4:4; Tit 3:9) Even worse, such chatter or discussion would often violate what is holy, that is, it would be profane or irreverent. Those who were involved in such discussions substituted the truths of God’s Word with the mere thoughts of men. Paul warned Timothy to have nothing to do with such speech.​—1Ti 4:7 and study note; 2Ti 2:16.

ungodliness: Or “irreverence.” The Scriptures use the Greek word a·seʹbei·a and related terms to refer to a lack of reverence for God and even a defiance of him. (Jude 14, 15) It is an antonym of the term eu·seʹbei·a, rendered “godly devotion; godliness.” This reverence is manifest in a person’s service and devotion to God and His worship.​—Ac 3:12; 1Ti 2:2; 4:7, 8; 2Ti 3:5, 12.

empty speeches: See study note on 1Ti 6:20.

ungodliness: See study note on Ro 1:18.

He is obsessed with arguments: The Greek verb for “is obsessed” literally means “to be sick,” but here it is used in a figurative sense. The phrase might be rendered: “He has an unhealthy fascination with arguments.” It stands in contrast with “the wholesome instruction” from Christ that Paul has just mentioned.​—See study note on 1Ti 6:3.

saying that the resurrection has already occurred: Apparently, some of the false teachers in Ephesus, such as Hymenaeus and Philetus, were teaching that dedicated Christians had already been resurrected in a figurative way. Some false teachers may even have twisted Paul’s words to advance their own wrong views. Paul did teach that when a sinner got baptized, he died to his former way of life and was figuratively made alive. However, such a symbolic resurrection of a person did not replace the Scriptural hope of a literal resurrection of the dead. Those who taught that the resurrection had “already occurred”​—denying the hope of a future literal resurrection​—were apostates.​—Ro 6:2-4, 11; Eph 5:14; see study note on Eph 2:1.

I have handed them over to Satan: This expression apparently refers to expelling, or disfellowshipping, them from the congregation. Such action was necessary because the men Paul mentioned were unrepentantly pursuing a willful course of sin.​—See study note on 1Co 5:5.

taught by discipline: Paul here reveals one of the purposes for which unrepentant wrongdoers are “handed . . . over to Satan,” or expelled from the congregation. (See study note on I have handed them over to Satan in this verse.) The two men in question had experienced a shipwreck of their faith, and they had to be disfellowshipped so that they might learn “not to blaspheme.” (See study note on 1Ti 1:19.) So Paul has in mind, not only chastisement, but also instruction. As one reference work puts it, “hope remains that they may learn their lesson.”

gangrene: The Greek medical term gagʹgrai·na describes a disease that often spreads rapidly and that can be fatal if left untreated. Paul uses the term figuratively regarding apostate teachings and “empty speeches that violate what is holy.” (2Ti 2:16-18) He often mentions such spiritually unhealthy teachings in contrast with those that he calls “wholesome [or, “healthful”]” because they are based on the truth in God’s Word. (1Ti 1:10; 6:3; 2Ti 1:13; Tit 1:9; 2:1; see also study note on 1Ti 6:4.) By using the expression “will spread like gangrene,” Paul stresses that empty speeches and false teachings can quickly be transmitted from one person to another within the congregation and can cause spiritual death.​—1Co 12:12-27.

Hymenaeus and Philetus are among them: Paul mentions these two men as examples of apostates, whose teachings Timothy must reject. Hymenaeus and Philetus had deviated from the truth and were also damaging the faith of others by teaching falsehoods, claiming that the resurrection had already occurred. (See study note on 2Ti 2:18.) When Paul wrote his first inspired letter to Timothy, Hymenaeus had already rejected the faith. He had apparently been disfellowshipped, or excommunicated, so that he would be “taught by discipline not to blaspheme.” (See study notes on 1Ti 1:20.) Yet, a year or more had passed, and he had still not changed his course.

dead in your trespasses and sins: In the Bible, death and life can be used in a figurative, or a spiritual, sense. Paul says that the former course of the Ephesian Christians made them “dead in [their] trespasses and sins.” One lexicon describes the figurative use of the Greek word for “dead” in this verse as a person’s “being so morally or spiritually deficient as to be in effect dead.” However, Paul shows that Jehovah could now view those spirit-anointed Christians as being alive, since they had repented of their sinful way of life on the basis of Jesus’ sacrifice.​—Eph 2:5; Col 2:13; see study notes on Lu 9:60; Joh 5:24, 25.

if you hold firmly to the good news: The resurrection, part of “the primary doctrine” of Christianity, was under attack in Corinth. (Heb 6:1, 2) Some were arguing that “there is no resurrection of the dead.” (1Co 15:12) Paul drew attention to those who said: “Let us eat and drink, for tomorrow we are to die.” (1Co 15:32) He may have been quoting Isa 22:13, but those words well reflected the thinking of people influenced by such Greek philosophers as Epicurus, who denied that there was life after death. (Ac 17:32; see study note on 1Co 15:32.) Or some in the congregation who were of Jewish background may have been influenced by the beliefs of the Sadducees, who denied the resurrection. (Mr 12:18) Another possibility is that some felt that living Christians had already experienced some kind of spiritual resurrection. (2Ti 2:16-18) If the Corinthians failed to “hold firmly to the good news,” they would become believers for nothing​—their hope would not be fulfilled.​—See study note on 1Co 15:12.

saying that the resurrection has already occurred: Apparently, some of the false teachers in Ephesus, such as Hymenaeus and Philetus, were teaching that dedicated Christians had already been resurrected in a figurative way. Some false teachers may even have twisted Paul’s words to advance their own wrong views. Paul did teach that when a sinner got baptized, he died to his former way of life and was figuratively made alive. However, such a symbolic resurrection of a person did not replace the Scriptural hope of a literal resurrection of the dead. Those who taught that the resurrection had “already occurred”​—denying the hope of a future literal resurrection​—were apostates.​—Ro 6:2-4, 11; Eph 5:14; see study note on Eph 2:1.

subverting the faith: About ten years earlier, Paul was already combating false teachings that undermined the resurrection hope. (1Co 15:2 and study note, 12; compare Ac 17:32.) Those who denied that there was a future resurrection to perfect life, either in heaven or on earth, directly contradicted the inspired Scriptures. (Da 12:13; Lu 23:43; 1Co 15:16-20, 42-44) If Christians allowed their faith to be subverted by wrong views about the resurrection, they would lose their hope of receiving this promised future reward.​—Joh 5:28, 29.

a pillar and support of the truth: Paul uses two architectural terms in a figurative way to describe the Christian congregation. Pillars were sturdy structural features of many large buildings in Paul’s day; they often served to hold up a heavy roof. Paul may have had in mind the temple in Jerusalem or some impressive buildings in Ephesus, where Timothy was then residing. (Paul also used the term “pillars” at Ga 2:9. See study note.) Here at 1Ti 3:15, Paul describes the entire Christian congregation as a figurative pillar that upholds the truth. The Greek word for “support” means “that which provides a firm base for something.” The word may also be rendered “foundation,” “buttress,” or “bulwark.” Paul uses the two words in combination to emphasize that the congregation was to uphold and support the sacred truths of God’s Word. In particular, those entrusted with oversight in the congregation had to be “handling the word of the truth aright.” (2Ti 2:15) Paul saw the matter as urgent; he wanted Timothy to do all that he could to strengthen the congregation before the great apostasy took hold.

his seal: In Bible times, a seal was used as a signature to prove ownership, authenticity, or agreement. In the case of spirit-anointed Christians, God has figuratively sealed them by his holy spirit to indicate that they are his possession and that they are in line for heavenly life.​—Eph 1:13, 14.

you were sealed: In Bible times, a seal was used as a signature to prove ownership, authenticity, or agreement. In the case of spirit-anointed Christians, God figuratively seals them with his holy spirit by means of Christ to indicate that they are his possession and that they are in line for heavenly life.​—See study note on 2Co 1:22.

you have come to know God: Many of the Galatian Christians had “come to know God” through Paul’s preaching. The verb rendered “come to know” and “be known” in this verse may denote a favorable relationship between the person and the one he knows. (1Co 8:3; 2Ti 2:19) So “to know God” is not just a matter of knowing basic facts about God. It involves cultivating a personal relationship with him.​—See study note on Joh 17:3.

or, rather, have come to be known by God: Using this wording, Paul shows that to “come to know God,” a person must also be recognized as known, or approved, by Him. One lexicon defines the Greek word for “to know; be known” as to “have a personal relationship involving recognition of another’s identity or value.” To enjoy such favorable recognition from God, a person must conduct himself in a way that is in harmony with God’s personality, ways, and dealings.

the solid foundation of God: Paul does not specify what this “solid foundation” refers to, but in his other letters, he uses the term “foundation” to emphasize stability and trustworthiness. For example, he compares the role that Jesus plays in Jehovah’s purpose to a foundation. (1Co 3:11) At Eph 2:20, he speaks of “the foundation of the apostles and prophets.” And he describes the Christian congregation in similar terms. (See study note on 1Ti 3:15; see also Heb 6:1.) In the two preceding verses (2Ti 2:17, 18), Paul urges Timothy to resist apostate teachings. To reassure Timothy that Jehovah’s ways, activities, and qualities are always dependable and enduring, the apostle uses the expression “the solid foundation of God remains standing.”​—Ps 33:11; Mal 3:6; Jas 1:17.

having this seal: A seal could refer to the impression made by a seal or to an inscription indicating ownership or authenticity. (See Glossary, “Seal.”) It was not uncommon for a foundation or another part of a building to bear an inscription identifying its builder, its owner, or its purpose. (Compare study notes on 2Co 1:22; Eph 1:13.) The book of Revelation describes foundation stones that were inscribed with the names of the apostles. (Re 21:14) “This seal” that Paul here mentions features two important statements, as explained in the following study notes.

Jehovah: Paul here quotes Nu 16:5 (according to the Septuagint), where Moses told Korah and his supporters that Jehovah “knows those who are his.” The original Hebrew text uses the divine name, represented by four Hebrew consonants (transliterated YHWH), and the name Jehovah is therefore appropriately used in the main text of this translation.​—See App. C1 and C2.

“Jehovah knows those who belong to him”: Quoting Nu 16:5, Paul apparently uses the account about the rebellion of Korah, Dathan, and Abiram to assure Timothy that Jehovah is aware of those who rebel against Him. He can and will counteract their wickedness. Jehovah was not going to allow first-century apostates to thwart his purpose any more than he allowed Korah and his accomplices to do so centuries earlier. However, as Moses said, Jehovah recognizes those who are faithful to Him. He knows them intimately and expresses his approval of them.​—See study notes on Ga 4:9.

“Let everyone calling on the name of Jehovah renounce unrighteousness”: Paul’s wording suggests that this statement is a quote. Yet, no text in the Hebrew Scriptures exactly matches Paul’s words. Paul has just quoted from Numbers chapter 16, which contains the account of Korah’s rebellion. So it is possible that Paul refers to that same account and echoes Moses’ words found at Nu 16:26. Those loyal to Jehovah in Moses’ day had to take decisive action and separate themselves from unrighteous ones. Likewise, Paul was encouraging Timothy and other loyal Christians to renounce, or turn away from, all kinds of unrighteousness, including what Paul mentioned in the immediate context​—fights about words, “empty speeches,” apostate teachings, and “foolish and ignorant debates.”​—2Ti 2:14, 16, 18, 23.

calling on the name of Jehovah: This part of the statement may allude to the wording of Isa 26:13 according to the Septuagint. The original Hebrew text of that verse clearly refers to the divine name.​—See App. C3 introduction; 2Ti 2:19b.

vessels: Here Paul continues to use the illustration of a potter. (See study note on Ro 9:21.) The Greek word skeuʹos literally refers to a container of any kind. However, it is often used figuratively in the Scriptures to refer to people. (Ac 9:15; ftn.; 2Ti 2:20, 21, ftns.) For example, Christians are compared to earthen vessels entrusted with a glorious treasure, the ministry. (2Co 4:​1, 7) In the context of Ro 9:21-23, God’s refraining from bringing immediate destruction on wicked people, vessels of wrath, serves to spare rightly disposed ones because it gives them time to be molded as “vessels of mercy.”​—Ro 9:23.

body: Lit., “vessel.” Paul compares a person’s body to a vessel. For a person to “control his own body in holiness,” he must bring his thoughts and desires into harmony with God’s holy moral laws. The Greek term for “vessel” is used in a figurative sense also at Ac 9:15; Ro 9:22; and 2Co 4:7.

in a large house there are utensils: Paul compares the Christian congregation to “a large house” and individuals in the congregation to “utensils,” or household containers. The Greek word for “utensils,” or “vessels,” is often used figuratively in the Scriptures to refer to people. (Ac 9:15; ftn.; Ro 9:22 and study note; 1Th 4:4 and study note; 1Pe 3:7) In the following verses (2Ti 2:21-26), Paul uses this illustration to encourage Timothy to avoid close association with any in the congregation who persistently disregard Jehovah’s principles.

in a large house there are utensils: Paul compares the Christian congregation to “a large house” and individuals in the congregation to “utensils,” or household containers. The Greek word for “utensils,” or “vessels,” is often used figuratively in the Scriptures to refer to people. (Ac 9:15; ftn.; Ro 9:22 and study note; 1Th 4:4 and study note; 1Pe 3:7) In the following verses (2Ti 2:21-26), Paul uses this illustration to encourage Timothy to avoid close association with any in the congregation who persistently disregard Jehovah’s principles.

an instrument: Or “a utensil; a vessel.”​—See study note on 2Ti 2:20.

pursue: The Greek word rendered “pursue” means “to chase; to run after.” In a figurative sense, it involves striving to achieve or obtain something. Although he already had the qualities that Paul mentions, Timothy would need to continue to cultivate and to refine them, making this a lifelong pursuit. At the same time, Paul urges Timothy to flee, or run away from, what is bad, such as the snares associated with materialism. (1Ti 6:9, 10) Paul clearly sees materialism as harmful and godly qualities as beneficial. So he urges Timothy to flee the one and pursue the other.​—Mt 6:24; 1Co 6:18 and study note; 10:14; 2Ti 2:22.

your youth: At this time, Timothy may have been in his 30’s, and he had received training from the apostle Paul for over a decade. Paul himself was probably of a similar age when he first appeared in the Bible record. At Ac 7:58, Luke calls Saul (Paul) “a young man,” using a Greek word related to the word for “youth” that occurs here at 1Ti 4:12. Also, in the Septuagint, the Greek term rendered “youth” was sometimes used of married adults. (Pr 5:18; Mal 2:14, 15; LXX) In Greco-Roman society, even men in their 30’s were sometimes considered relatively young and lacking maturity. Timothy was likely younger than some of the men he had to counsel or to appoint as elders, so he may have been somewhat hesitant to assert his authority. (1Ti 1:3; 4:3-6, 11; 5:1, 19-22) Paul’s words “never let anyone look down on your youth” surely bolstered Timothy’s confidence.

Flee from sexual immorality!: The Greek word pheuʹgo means “to flee; to run away from.” Paul uses this word figuratively when urging the Corinthian Christians to run away from sexual immorality. Some suggest that Paul was alluding to the account about Joseph, who literally and resolutely fled from Potiphar’s wife. In the Septuagint rendering of Ge 39:12-18, the Greek word used for “flee” is the same as the word used here. In the original Greek, the admonition at 1Co 6:18 is in the present tense, “be you fleeing from,” denoting a continuous and habitual fleeing.​—Kingdom Interlinear.

pursue righteousness: In the list of qualities that Paul urges Timothy to pursue, the apostle mentions “righteousness” first. (See also 2Ti 2:22.) Timothy was already a dedicated, anointed Christian; as such, he had been “declared righteous.” (Ro 5:1) However, he still needed to work at being righteous by doing his best to adhere to God’s standards of what is right and what is wrong.​—See Glossary, “Righteousness”; see also study note on Eph 6:14.

calls on the name of Jehovah: Calling on Jehovah’s name is broad in meaning and involves more than just knowing and using God’s personal name. The expression “to call on [someone’s] name” has its background in the Hebrew Scriptures. Paul is here quoting from Joe 2:32, where the context stresses true repentance and trust in Jehovah’s forgiveness. (Joe 2:12, 13) At Pentecost 33 C.E., Peter quoted the same prophecy of Joel and exhorted his listeners to repent and take action to secure Jehovah’s approval. (Ac 2:21, 38) Other contexts show that calling on God’s name involves knowing God, trusting in him, and looking to him for help and guidance. (Ps 20:7; 99:6; 116:4; 145:18) In some contexts, calling on the name of Jehovah can mean declaring his name and qualities. (Ge 12:8; compare Ex 34:5, where the same Hebrew expression is rendered “declared the name of Jehovah.”) In the verse that follows Ro 10:13, Paul connects calling on God with putting faith in him.​—Ro 10:14.

love out of a clean heart: In this verse, Paul connects unselfish Christian love with “a clean heart,” “a good conscience,” and “faith without hypocrisy.” A Christian with a clean heart, or inner person, is clean morally and spiritually. He has pure motives and is completely devoted to Jehovah. (Mt 5:8 and study note) His clean heart motivates him to show true love in his relationships with others.

flee . . . pursue: See study note on 1Ti 6:11.

youthful desires: When Timothy received this letter, he was already a grown man, possibly in his 30’s. (See study note on 1Ti 4:12.) Still, Paul here urges him to “flee from youthful desires,” or to cultivate self-discipline in combating desires that are common among young people. (Ec 11:9, 10) Such desires would include immoral sexual urges. (Pr 7:7-23; see study note on 1Co 6:18.) The phrase may also refer to such things as greed for money and power, a competitive spirit, and the pursuit of pleasure.​—Pr 21:17; Lu 12:15; Ga 5:26; 1Ti 6:10; 2Ti 3:4; Heb 13:5.

pursue righteousness: See study note on 1Ti 6:11.

those who call on the Lord: Paul encourages Timothy to associate with fellow believers, whom he here refers to as “those who call on the Lord.” (See study note on Ro 10:13.) These fellow Christians would prove to be good association because they had a clean heart. They were clean morally and spiritually, having pure motives and being completely devoted to Jehovah. (See study note on 1Ti 1:5.) They would help Timothy to flee from youthful desires and to pursue good qualities.

the Lord: As the context suggests, “the Lord” apparently refers to Jehovah God. (2Ti 2:19) Some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 17, 22} in App. C4) use the divine name here.

not to fight about words: Paul admonishes the Christians in Ephesus to avoid a practice that some false teachers apparently promoted​—battling about words. The Greek term for “to fight about words” combines the noun “word” with the verb “to fight.” This expression is not found in ancient literature that predates Paul’s writings. In his first letter to Timothy, Paul used a related noun literally meaning “word battles.” (See study note on 1Ti 6:4.) The fights may have been about trivial differences in the meaning of words, but the effect could have been harmful and even disastrous.

speculations: Paul here mentions one danger that arises from paying attention to false stories and genealogies. (See study notes on false stories and genealogies in this verse.) He uses a Greek word that one lexicon defines as “useless speculation.” Another reference work describes such speculations as “questionings to which no answer can be given, which are not worth answering.” Paul contrasts them with “anything from God in connection with faith.” So Paul is not here referring to sound reasoning based on solid Scriptural support, which can strengthen faith. (Ac 19:8; 1Co 1:10) Rather, he warns against empty questions and dubious answers that are more likely to divide Christ’s followers than to unite them.

empty speeches: Lit., “empty sounds.” Here Paul uses a Greek expression that denotes “talk that has no value,” and some Bible translations have rendered it “empty chatter” and “pointless discussions.” Such speech was based on speculation rather than on solid truths from God’s Word. It was empty in that it was of no value in building faith. (1Ti 1:6; 2Ti 4:4; Tit 3:9) Even worse, such chatter or discussion would often violate what is holy, that is, it would be profane or irreverent. Those who were involved in such discussions substituted the truths of God’s Word with the mere thoughts of men. Paul warned Timothy to have nothing to do with such speech.​—1Ti 4:7 and study note; 2Ti 2:16.

reject foolish and ignorant debates: For the third time in this letter, Paul urges Timothy to help the Ephesian Christians to stop fighting over speculative and controversial subjects. (2Ti 2:14 and study note, 16) In his first letter to Timothy, Paul had addressed similar tendencies.​—See study notes on 1Ti 1:4; 6:20.

ignorant: To describe the debates that afflicted the congregation in Ephesus, Paul calls them “ignorant,” or more literally, “uneducated.” Paul may have used the word to suggest that those who engaged in such debates lacked the basic Christian instruction that even a child should have. Certainly, those involved in such debates were failing to apply Christ’s most basic teaching​—love.​—Joh 13:34, 35.

a slave of Christ Jesus: Generally, the Greek term douʹlos, rendered “a slave,” refers to a person owned by another; often, he is a purchased slave. (Mt 8:9; 10:24, 25; 13:27) This term is also used figuratively, referring to devoted servants of God and of Jesus Christ. (Ac 2:18; 4:29; Ga 1:10; Re 19:10) Jesus bought the lives of all Christians when he gave his life as a ransom sacrifice. As a result, Christians do not belong to themselves but consider themselves to be “Christ’s slaves.” (Eph 6:6; 1Co 6:19, 20; 7:23; Ga 3:13) As an indication of their submission to Christ, their Lord and Master, writers of the inspired letters in the Christian Greek Scriptures who gave counsel to the congregations all referred to themselves as ‘slaves of Christ’ at least once in their writings.​—Ro 1:1; Ga 1:10; Jas 1:1; 2Pe 1:1; Jude 1; Re 1:1.

to slave for: Or “to serve.” The Greek verb rendered “to slave” refers to serving others, usually an individual owner. Here the term is used figuratively, referring to serving God with undivided devotion. (Ac 4:29; Ro 6:22; 12:11) Paul knew that “to slave for a living and true God” is to live a happy life, far better than one of slavery to lifeless idols, to humans, or to sin.​—Ro 6:6; 1Co 7:23; see study notes on Mt 6:24; Ro 1:1.

gentle: Paul and his companions “became gentle” because they loved the Thessalonian brothers and felt concern for their spiritual growth. (1Th 2:8) Some translations, though, read “became little children” or “became infants.” The reason for such different wording is that some Greek manuscripts use a word that means “gentle” (eʹpi·oi), while others use a word that means “infants; young children” (neʹpi·oi). The two Greek words differ by only one letter. Some scholars explain the variation in manuscripts by suggesting that scribes unintentionally duplicated the Greek letter “n” from the preceding word​—an error called a dittography. However, the context and the ensuing comparison to a nursing mother favor the word “gentle,” which is used in many modern translations.

qualified to teach: An overseer should be a skillful teacher, able to convey Scriptural truths and moral principles to his fellow believers. In his letter to Titus, Paul says that an overseer needs to hold “firmly to the faithful word as respects his art of teaching” in order to encourage, exhort, and reprove. (Tit 1:5, 7, 9 and study notes) Paul also uses the expression “qualified to teach” in his second letter to Timothy. There he says that “a slave of the Lord” needs to show self-control and instruct “with mildness those not favorably disposed.” (2Ti 2:24, 25) So an overseer should be able to reason convincingly from the Scriptures, to give sound counsel, and to reach the hearts of his listeners. (See study note on Mt 28:20.) He needs to be a diligent student of God’s Word in order to teach others who themselves are students of the Bible.

slaps you on your right cheek: In this context, the Greek verb rha·piʹzo, “to slap,” is used with the meaning “to strike with the open hand.” Such an action would likely have been intended to provoke or insult rather than to injure. Jesus thus indicated that his followers should be willing to endure personal insult without retaliating.

a slave: Generally, the Greek term rendered “a slave” refers to a person owned by another. (Tit 1:1; Jas 1:1; see study note on Ro 1:1.) Commenting on 2Ti 2:24, one reference work notes: “Although human slavery is a form of degradation, being the slave of God is a mark of great honor.”​—See study note on 1Th 1:9.

a slave of the Lord: The context suggests that “the Lord” refers to Jehovah God. (2Ti 2:19) In the Hebrew Scriptures, worshippers of Jehovah are also referred to as servants, or slaves, of Jehovah. (Jos 1:1; 24:29; Jg 2:8; 2Ki 10:10; 18:12) Paul is instructing Timothy and other overseers about how to handle difficult situations in the congregation. By using this expression, Paul reminds them that they have to submit to God’s instructions and that they have to answer to Him for how they treat fellow believers. The qualities Paul mentions complement the list of qualities required for overseers recorded at 1Ti 3:1-7 and Tit 1:5-9. In a broader sense, every Christian is “a slave of the Lord” and needs to display these qualities.

fight: Although the Greek word for “fight” was generally associated with armed or hand-to-hand combat (Ac 7:26), it can in some contexts refer to fighting verbally (Joh 6:52; Jas 4:1, 2). Here Paul shows that “a slave of the Lord” does not need to join in quarrels or foolish debates. (2Ti 2:14, 16, 23) Rather, he will be more effective if he imitates the mild and gentle manner of the Lord Jesus.​—Mt 11:29; 12:19.

gentle toward all: Paul encourages Timothy to be gentle, or kind, toward all, unlike the quarrelsome and divisive false teachers in Ephesus. (2Ti 2:23) The Greek expression can also be rendered “tactful toward all.” Paul himself had learned to be gentle. Before he became a Christian, Paul was so zealous for the traditions of Judaism that he was far from being gentle, tactful, or kind. He treated Christ’s followers violently and insolently. Yet, Jesus dealt gently with him. (Ac 8:3; 9:1-6; Ga 1:13, 14; 1Ti 1:13) Paul learned, too, that gentleness is not weakness; he never hesitated to speak firmly and frankly against wrongdoing. (1Co 15:34) He refrained from harshness, and he treated fellow believers with tactfulness and love. (1Th 2:8) Paul sought to be as gentle as “a nursing mother.” (See study note on 1Th 2:7.) He wanted Timothy to imitate him in being gentle “toward all,” including disruptive Christians inside the congregation and even opposers outside the congregation. Timothy was to promote, not fights and division, but unity and love.​—2Ti 2:23, 25.

qualified to teach: Paul earlier used the Greek word for “qualified to teach” in a list of requirements for Christian overseers. (See study note on 1Ti 3:2.) Timothy would need to be qualified, or skilled, not only when teaching but also when handling difficult challenges in the congregation. However, the phrase that Paul uses, “a slave of the Lord,” is not restricted to elders; all true Christians need to be skillful teachers.​—Compare Heb 5:12.

showing restraint when wronged: This phrase translates a compound Greek word that means “putting up with evil” without showing resentment. “A slave of the Lord” needs to endure mistreatment patiently, restraining himself from returning evil for evil. (Ro 12:17) Timothy needed this quality when he was wronged by fellow Christians. Paul later says that all Christians can expect to be persecuted. (2Ti 3:12) Logically, then, all would need this quality of “showing restraint when wronged.”​—See study note on Mt 5:39.

gentle toward all: Paul encourages Timothy to be gentle, or kind, toward all, unlike the quarrelsome and divisive false teachers in Ephesus. (2Ti 2:23) The Greek expression can also be rendered “tactful toward all.” Paul himself had learned to be gentle. Before he became a Christian, Paul was so zealous for the traditions of Judaism that he was far from being gentle, tactful, or kind. He treated Christ’s followers violently and insolently. Yet, Jesus dealt gently with him. (Ac 8:3; 9:1-6; Ga 1:13, 14; 1Ti 1:13) Paul learned, too, that gentleness is not weakness; he never hesitated to speak firmly and frankly against wrongdoing. (1Co 15:34) He refrained from harshness, and he treated fellow believers with tactfulness and love. (1Th 2:8) Paul sought to be as gentle as “a nursing mother.” (See study note on 1Th 2:7.) He wanted Timothy to imitate him in being gentle “toward all,” including disruptive Christians inside the congregation and even opposers outside the congregation. Timothy was to promote, not fights and division, but unity and love.​—2Ti 2:23, 25.

mildness: An inward calmness and peaceableness that Christians exercise in their relationship with God and in their conduct toward fellow humans. (Ga 6:1; Eph 4:1-3; Col 3:12) Since mildness is an aspect of the fruitage of God’s spirit, it is not acquired by sheer willpower. A Christian cultivates mildness by drawing close to God, praying for his spirit, and cooperating with its influence. A mild person is not a coward or a weakling. The Greek word for “mildness” (pra·yʹtes) has the meaning of gentleness coupled with power, or strength under control. A related Greek word (pra·ysʹ) is rendered “mild-tempered” and “mild.” (Mt 21:5; 1Pe 3:4) Jesus described himself as mild-tempered (Mt 11:29); yet, he was by no means weak.​—See Mt 5:5 and study note.

instructing with mildness: In this context, the word rendered “instructing” may also convey the idea of “correcting; giving guidance.” One reference work says that the word means to help a person develop the ability to make appropriate choices. “A slave of the Lord” must offer such instruction “with mildness,” that is, with a humble, meek spirit. He would thus be “gentle toward all.”​—2Ti 2:24 and study note; see also study note on Ga 5:23.

those not favorably disposed: Paul uses a Greek word that in this context refers to people who resist Christian teachings or who place themselves in opposition to them. Paul may have had in mind, among others, those in the congregation in Ephesus who had a negative attitude toward following Scriptural counsel or heeding admonition from brothers taking the lead.

God may give them repentance: When a Christian elder mildly corrects or instructs “those not favorably disposed,” the good result may be repentance, or “a change of mind.” (See Glossary, “Repentance.”) The credit for such a change in thinking and attitude goes, not to any human, but to Jehovah, who helps the wayward Christian make this vital change. Paul goes on to mention some of the beautiful results of such repentance​—it leads the sinner to a more accurate knowledge of the truth, it helps him come back to his proper senses, and it enables him to escape from Satan’s snares.​—2Ti 2:26.

Come to your senses: Paul here uses a Greek word that literally means “to sober up.” Because some of the Corinthian Christians gave ear to apostate teachings, such as the denial of the resurrection, they were in a spiritual stupor of sorts, confused and disoriented as if drunk. Paul thus urges them to wake up, to shake off their confusion by getting a clear understanding of the teaching of the resurrection. They needed to do so before their stupor led them to spiritual sickness and even death.​—1Co 11:30.

escape from the snare of the Devil: Paul indicates that some in the congregation had fallen into “the snare of the Devil.” They had apparently become victims of the Devil by allowing him to deceive them into deviating from the truth. (2Ti 2:18, 23, 25) The expression “caught alive by [the Devil] to do his will” may imply that the Devil used lies to trap them unawares. Satan did not kill them, but he manipulated them into serving his purposes. Paul urged Timothy to instruct such ensnared ones “with mildness” so that they might “come to their senses” (lit., “sober up”; see study note on 1Co 15:34). Those who repented could free themselves from the Devil’s snare.