The Meaning of 2 Timothy 2:22 Explained

2 Timothy 2:22

KJV: Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

YLT: and the youthful lusts flee thou, and pursue righteousness, faith, love, peace, with those calling upon the Lord out of a pure heart;

Darby: But youthful lusts flee, and pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart.

ASV: But flee youthful lusts, and follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart.

What does 2 Timothy 2:22 Mean?

Study Notes

"Righteousness" here, and in the passages having marginal references to this, means the righteous life which is the result of salvation through Christ. The righteous man under law became righteous by doing righteously; under grace he does righteously because he has been made righteous Romans 3:22 .
(See Scofield " Romans 10:3 ")

Verse Meaning

Paul urged Timothy to run away from the attractive desires that appeal especially to the young. In view of the context he was probably thinking of the desire to argue, to develop a unique theology, to make a reputation for oneself by being doctrinally innovative, and the like. All of these are desires that the individuals Paul warned Timothy to avoid indulged. Nevertheless "youthful lusts" is certainly a broad enough term to include sexual passions as well (cf. Genesis 39:12). [1] In contrast, Timothy should run toward the goals of right behavior, faith in God, love for all people, and peace with his fellow committed brethren. Other Pauline virtue lists with more than three items are in 2 Timothy 3:10; 2 Corinthians 6:6-7; Galatians 5:22-23; and Colossians 3:12-15.
"V:22 does not simply reiterate what precedes it but gives, rather, a wider perspective on what true sanctification means. It is added to forestall the false impression that avoiding fellowship with false teachers, essential as that Isaiah , is all there is to sanctification." [2]

Context Summary

2 Timothy 2:19-26 - "a Vessel Unto Honor"
Two men had been named whose teachings had overthrown the faith of some; but in contradistinction to this lamentable defection, Paul turns with thankfulness to the firm foundations of faith on which the Church is built. They stand firm, because they rest on incontestable facts, and are authenticated by the Christian experience of centuries. Medallion inscriptions were often placed on foundation stones. Here are two affixed to those of the Church-one between God and the believer, the other between the believer and the world. What a privilege to be known by God! What a responsibility to work worthily of Him before men!
From the house the Apostle proceeds to the vessels within. Each of us stands on one of those four shelves. But those to be honored and which are most often in the Master's hands are not necessarily the gold vessels, but the clean ones, of whatever material. Cleanliness counts more with God than cleverness. Do not be anxious about your service; be ready for the Master to use you. Lie like a silver cup in the trough of the fountain, 2 Timothy 2:25. Repentance is God's gift, but there is a peradventure in it. Men are drunk with the world's drugs; they need to be recovered. Notice that we may rescue for God men whom the devil has entrapped. [source]

Chapter Summary: 2 Timothy 2

1  Timothy is exhorted again to constancy and perseverance
17  Of Hymenaeus and Philetus
19  The foundation of the Lord is sure
22  He is taught whereof to beware, and what to follow after

Greek Commentary for 2 Timothy 2:22

Youthful [νεωτερικας]
Literary Koiné{[28928]}š word (Polybius, Josephus), only here in N.T. There are lusts peculiar to flaming youth. [source]
Flee [πευγε]
Present active imperative of πευγω — pheugō old and common verb. In this sense see note on 1 Corinthians 6:18. Follow after (διωκε — diōke). Present active imperative of διωκω — diōkō as if in a chase for which sense see note on 1 Thessalonians 5:15. Steady pursuit of these virtues like those in Galatians 5:22. Call on the Lord See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
Follow after [διωκε]
Present active imperative of διωκω — diōkō as if in a chase for which sense see note on 1 Thessalonians 5:15. Steady pursuit of these virtues like those in Galatians 5:22. [source]
Call on the Lord [επικαλουμενον τον κυριον]
See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
Youthful lusts [νεωτερικὰς ἐπιθυμίας]
Νεωτερικὸς youthfulN.T.oFor ἐπιθυμία desirelust, see on Mark 4:19; see on 1 Thessalonians 4:5. Such counsel from Paul to Timothy seems strange. [source]
Follow [δίωκε]
Pursue. Stronger than follow. A favorite word with Paul to denote the pursuit of moral and spiritual ends. See Romans 9:30, Romans 9:31; Romans 12:13; 1 Corinthians 14:1; Philemon 3:12. [source]
Peace [εἰρήνην]
Not a distinct virtue in the list, but a consequence of the pursuit of the virtues enumerated. Const. with with them that call, etc. For peace with διώκειν pursuesee Romans 14:19; Hebrews 12:14, and Psalm 34:14, cit. 1 Peter 3:11. [source]
Call on the Lord [ἐπικαλουμένων τὸν κύριον]
A Pauline phrase, only here in Pastorals. See Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. See also Acts 2:21; Acts 9:14; Acts 22:16. [source]
Out of a pure heart [ἐκ καθαρᾶς καρδίας]
Const. with call on the Lord. The phrase, 1 Timothy 1:5; 1 Peter 1:22. Comp. Matthew 5:8. [source]

Reverse Greek Commentary Search for 2 Timothy 2:22

John 14:1 Heart [καρδία]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Romans 1:21 Heart [καρδία]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER-
It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER-
Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER-
1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER-
2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER-
3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER-
4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER-
It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER-
It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER-

1 Timothy 1:9 Righteous [δικαίῳ]
Morally upright. Not in the Pauline sense of justified by faith. Comp. 2 Timothy 2:22; 2 Timothy 3:16. This appears from the way in which the opposite of righteous is described in the next clause. [source]
1 Timothy 1:5 Out of a pure heart [ἐκ καθαρᾶς καρδίας]
Comp. Luke 10:27, “Thou shalt love the Lord thy God out of they whole heart ( ἐξ ὅλης καρδίας σου ), and in or with ( ἐν ) thy whole soul,” etc. For a pure heart, comp. 2 Timothy 2:22. Καθαρός purein Paul only Romans 14:20. The phrase a pure heart occurs, outside of the Pastorals only in 1 Peter 1:22. For καρδία heartsee on Romans 1:21. [source]
1 Timothy 3:9 In a pure conscience [ἐν καθαρᾷ συνειδήσει]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
Hebrews 13:9 That the heart be established [βεβαιοῦσθαι τὴν καρδίαν]
There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9, Hebrews 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8, Hebrews 3:10, Hebrews 3:12, Hebrews 3:15; Hebrews 4:7, Hebrews 4:12; Hebrews 8:10; especially Hebrews 10:22. Hence, the writer says, “it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith”: Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22. [source]
Hebrews 12:14 Follow peace [εἰρήνην διώκετε]
Comp. lxx, Romans href="/desk/?q=ro+14:19&sr=1">Romans 14:19; 1 Peter 3:11. The verb is used of the pursuit of moral and spiritual ends, Romans 9:30, Romans 9:31; Romans 12:13; 1 Corinthians 14:1; Philemon 3:12, Philemon 3:14; 1 Thessalonians 5:15; 1 Timothy 6:11; 2 Timothy 2:22. [source]

What do the individual words in 2 Timothy 2:22 mean?

- And youthful lusts flee pursue now righteousness faith love [and] peace along with those calling on the Lord out of pure a heart
Τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε δίωκε δὲ δικαιοσύνην πίστιν ἀγάπην εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν Κύριον ἐκ καθαρᾶς καρδίας

Τὰς  - 
Parse: Article, Accusative Feminine Plural
Sense: this, that, these, etc.
νεωτερικὰς  youthful 
Parse: Adjective, Accusative Feminine Plural
Root: νεωτερικός  
Sense: peculiar to an age, of youth, youthful, younger.
ἐπιθυμίας  lusts 
Parse: Noun, Accusative Feminine Plural
Root: ἐπιθυμία  
Sense: desire, craving, longing, desire for what is forbidden, lust.
φεῦγε  flee 
Parse: Verb, Present Imperative Active, 2nd Person Singular
Root: φεύγω  
Sense: to flee away, seek safety by flight.
δίωκε  pursue 
Parse: Verb, Present Imperative Active, 2nd Person Singular
Root: διώκω  
Sense: to make to run or flee, put to flight, drive away.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
δικαιοσύνην  righteousness 
Parse: Noun, Accusative Feminine Singular
Root: δικαιοσύνη  
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.
πίστιν  faith 
Parse: Noun, Accusative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
ἀγάπην  love 
Parse: Noun, Accusative Feminine Singular
Root: ἀγάπη  
Sense: brotherly love, affection, good will, love, benevolence.
εἰρήνην  [and]  peace 
Parse: Noun, Accusative Feminine Singular
Root: εἰρήνη  
Sense: a state of national tranquillity.
μετὰ  along  with 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
τῶν  those 
Parse: Article, Genitive Masculine Plural
Sense: this, that, these, etc.
ἐπικαλουμένων  calling  on 
Parse: Verb, Present Participle Middle, Genitive Masculine Plural
Root: ἐπικαλέω  
Sense: to put a name upon, to surname.
Κύριον  Lord 
Parse: Noun, Accusative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
καθαρᾶς  pure 
Parse: Adjective, Genitive Feminine Singular
Root: καθαρός  
Sense: clean, pure.
καρδίας  a  heart 
Parse: Noun, Genitive Feminine Singular
Root: καρδία  
Sense: the heart.