(Gal. 6: 1). It is enjoined in each of the pastoral epistles, I Tim. 6: 11, II Tim. 2: 25

and Titus 3: 2.  It was the blessed characteristic of Christ Who invited His disciples

"to learn" of Him. It is the common mistake of the man of the world that "meekness"

and "weakness" are one and the same, it is our responsibility to disillusion such when

occasion offers. The word "instructing" is used with a negative in the reference to

"unlearned" questions in II Tim. 2: 23.

"Those that oppose themselves" antidiatithemenos. There seems to be an intended

distinction between these opposers, and those of II Tim. 3: 8, who "resist" the truth,

where the Greek word is anthistemi, for in the former case, Timothy is to endeavour to

lead them to an acknowledgment of the truth (II Tim. 2: 25), whereas those of

II Tim. 3: 8, though ever learning, will never be able to come to an acknowledgment of

the truth. Only grace, and close fellowship with the Lord can enable any servant of the

Lord to discern between these two classes of opposition. When the servant of the Lord is

faced by opposition; when his whole being rebels against gross misrepresentation; when

he is tempted to "strive"; when he finds it difficult to bear up under evil; there is great

encouragement in looking to the goal that is in view. These opposers are in the devil's

snare (II Tim. 2: 26), and that snare is only possible while error is entertained instead of

truth. It is true for all time "Ye shall know the truth, and the truth shall make you free".

These opposers may be "kings" and men in "authority", and even such may "come to the

knowledge of the truth" (I Tim. 2: 2, 4).

Repentance, which occupies so large a place in the gospel of the kingdom, is never

used by Paul in the presentation of the gospel. Metanoia and metanoeo mean "a change

of mind", and this change of mind towards the truth of God means deliverance. This

snare of the devil is referred to in I Tim. 3: 7, where the context speaks of the pitfalls

awaiting the "novice" who being lifted up with pride "falls into the snare (pagida) of the

devil". In I Tim. 6: 9 we read of one of the baits that the devil uses for this snare,

It would appear, therefore, that this snare of the devil is threefold. It is especially laid

up for the novice in his pride; it is baited with discontent and love of money; and there

can be no deliverance apart from repentance and the acknowledging of the truth. This

brings us to the close of another great section of this epistle, and marks the central item of

the structure.