Note 5 at 2 Tim. 4:2: The connotation associated with the word "preach" is very different to Timothy than what we think of this word today. The Greek word "KERUSSO" which was translated "preach" in verse two means, "to herald (as a public crier)" (Strong). There were two distinct characteristics of public criers in those days.

First, they didn't preach their own messages. They were emissaries of the king or other government spokesman. They simply proclaimed the message they were told to proclaim. They couldn't add to it or subtract from it. They had to be accurate.

Second, they had to be bold and grab the attention of those they were sent to. They didn't just tell the message to a few people in private. It was their responsibility to the one who sent them, to let everyone know the news. Indeed, they were selected for this position and maintained it, on the basis of their ability to get the word out.

These are still two of the most important functions of a preacher today. He must have a message from God and deliver it accurately to as many people as possible.

Note 6 at 2 Tim. 4:2: All preachers throughout the ages are commissioned to preach the Word. They are not supposed to preach social change (see note 3 at 1 Tim. 6:2, p. 1304), economics, or politics. As Christians, our power for change is found in the gospel of Christ which changes men's hearts. We should stick to the Word of God and not books, movies, or TV programs about God's Word. God's Word is enough. It will make us perfect, thoroughly furnished unto all good works (2 Tim. 3:16-17).

Note 7 at 2 Tim. 4:2: Paul states, "be instant in season, out of season." This means, the Word (Christ's gospel) is to be proclaimed when we feel like doing it and when we don't; when it seems like a good opportunity and when a positive response looks hopeless. The Greek words for "in season" (EUKARIOS) and "out of season" (AKARIOS) means "well timed, i.e. opportune" and "inopportunely."

It is God's Word that has the power to change lives, not our feelings. We should never limit the Word of God to how we feel. We shouldn't refrain from sharing God's Word because we don't feel people will respond. God's Word is like seed (Mk. 4:14). There cannot be any harvest if the seed isn't sown. It is wrong for us to reject God's Word for others. We should faithfully sow the seed and then give others the chance to accept or reject God's Word on their own.

Note 8 at 2 Tim. 4:2: Paul's next three commands are to "reprove, rebuke, exhort." These instructions are given in light of that a "time will come when they will not endure sound doctrine" implying that these three commands are essential parts of sound doctrine (see note 15 at v. 3, p. 1343).

"Reprove" was translated from the Greek word "ELEGCHO" which means "to rebuke for a fault or misdeed; to convict or refute; to call to account; to show his fault and to demand an explanation" (Thayer). Since this same Greek word was translated "rebuke" four times (1 Tim. 5:20; Tit. 1:13, 2:15; Rev. 3:19) and "rebuked" once in Hebrews 12:5, there must be a similarity between "reprove" and "rebuke," but there also must be some difference since they are both used in the same verse.

The word "reprove" deals more with the exposure of a wrong act while "rebuke" deals more with the censure of a wrong act (see note 10 at this v.). So you could "reprove" a person for a wrong action which would expose his sin, and then demand an explanation. Depending on the person's response, you could move on to a "rebuke" which would be an official disapproval.

The Simple English translation bears out this interpretation by stating, "Prove wrong. Correct and comfort, with all kinds of patience and teaching."

Note 9 at 2 Tim. 4:2: "Rebuke" was translated from the Greek word "EPITIMAO" which means "to tax upon, i.e. censure or admonish; by implication forbid" (Strong). See note 8 at this verse.

This word is used 29 times in the New Testament, but this instance and in Jude 1:9 are the only two times this Greek word is used outside of the gospels. This word is used to describe Jesus rebuking his disciples, the wind and rain, and devils.

Note 10 at 2 Tim. 4:2: To "exhort" means "to urge or incite by strong argument, advice, or appeal; admonish urgently" (NAHD).

It was translated from the Greek verb "PARAKALEO" which means, "to call near, i.e. invite, invoke (through imploration, hortation or consolation)" (Strong).

This same Greek word was translated "comfort" nine times (2 Cor. 1:4; 2:7; 13:11; Eph. 6:22; Col. 4:8; 1 Th. 3:2; 4:18; 5:11; 2 Th. 2:17), "comforted" 13 times (Mt. 2:18; 5:4; Lk. 16:25; Acts 16:40; 20:12; 1 Cor. 14:31; 2 Cor. 1:4, 6; 7:6, 7, 13; Col. 2:2; 1 Th. 3:7), and "comforteth" twice (2 Cor. 1:4; 7:6). The word "Comforter," which is a name for the Holy Spirit (Jn. 14:26), comes from the Greek noun "PARAKLETOS," which has the same variety of meanings as the verb. (W. E. Vine).

After reproofing and rebuking (see notes 8 and 9 at this v.), there needs to be a strong appeal to the individual to return to the right way. This needs to be done with ALL longsuffering and doctrine (see note 11 at this v.).

Note 11 at 2 Tim. 4:2: The reproof and rebuke (see notes 8 and 9 at this v.) has to be done with longsuffering and doctrine. The New International Version translates this verse as, "Preach the Word; be prepared in season and out of season; correct, rebuke and encourage--with great patience and careful instruction."

This verse clearly shows that reproof and rebuke are proper uses of the Word of God and good doctrine. But this qualification of exhorting with all longsuffering forbids using God's Word like a club. This is not an excuse to berate people or manipulate and control them. When reproof and rebuke are used correctly, it will always be done with love, patience and a view towards restoration.

Note 12 at 2 Tim. 4:2: As shown in the New International Version translation of this verse (see note 11 at this v.), the word "doctrine" is referring to "careful instruction." Paul is saying that we shouldn't just reprove and rebuke someone without offering him any constructive instruction. In other words, we shouldn't set ourselves in a position to rebuke and reprove when we don't have any answers to share. This would limit this disciplinary use of God's Word to those who are mature enough to not only diagnose a problem, but to offer a cure.