Vine summarizes this last section of chapter 2 noting that Paul

now gives directions how to deal with the unprofitable disputes which were common amongst professed teachers in the assembly, and the evil effects of such conditions in leading to false doctrines. The servant of God is enjoined to keep himself free both from such useless questionings and from the strife and error which they produce, and, keeping himself from lusts, to behave in a Christ-like manner toward all and so to act that those who have fallen into error may be recovered from the devil’s snare. (Vine, W E. Collected writings of W. E. Vine. Nashville: Thomas Nelson)

Remind (5279) (hupomimnesko from hupó = under + mimnesko = to remind) means to put in mind of or cause to remember or to bring an image or idea from the past into the mind. The implication is that "these things" were known but that without an active effort can be forgotten.

Remind is present imperative which is a command for Timothy to constantly remind them of gravity of the "trustworthy statement" which Paul had just recorded. The best preventative for error is truth remembered. Truth forgotten has no restraining effect against proliferation of truth perverted. Earlier Paul had reminded Timothy "to kindle afresh the gift of God" which was in him. (2 Timothy 1:6) Here the reminder is to use the gift that he had been reminded of.

Peter also emphasized the importance of remembering truth when confronting false teachers and their doctrines of deceit, writing that he would

always be ready to remind (his readers) of these things, even though (they) already know them and have been established in the truth which is present with (them) and...to stir (them) up by way of reminder." (2 Peter 1:12-13)

In fact Peter's purpose for writing his second epistle was to stir

"up (his reader's) sincere mind by way of reminder that (they) should remember the words spoken beforehand by the holy prophets and the commandment of the Lord and Savior spoken by (their) apostles." (2 Peter 3:1-2).

Milne remarks that...

No small part of the public teacher’s work is that of reminding people what they may have already known but have forgotten through ageing, spiritual immaturity or backsliding (2 Pet. 1:12–15). If it is human to err, it is also human to forget. Repetition is an essential part of sound teaching method. ‘These things’ refers to the spiritual assurances and warnings enshrined in the lines of the trustworthy saying (verses 11–13).(Milne, D. J. Focus on the Bible: 1 Timothy, 2 Timothy and Titus)

Who is "them" that Paul is addressing? It could be those who are denying the faith but this is unlikely. It is more probable that Paul’s purpose was to motivate and encourage Timothy to keep a firm grasp on the truth himself and to pass it on to "faithful men" (and practically to all believers) (2 Timothy 2:2). It is only with a thorough knowledge of God’s truth that falsehood and deceit can be recognized, resisted, and opposed.

"These things" may include all that has been said thus far but the immediate reference (the immediate context) is the "trustworthy statement".

Guzik has a good word on this section writing that...

The church is constantly tempted to get its focus off of the message that really matters, and is tempted to become an entertainment center, a social service agency, a mutual admiration society, or any number of other things. But this temptation must be resisted, and the church should constantly remember these things. What things? The things of 2 Timothy 2:8: Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel. The things of 2 Timothy 2:11-13: For if we died with Him, we shall also live with Him. If we deny Him, He will also deny us. If we are faithless, He remains faithful, He cannot deny Himself. (2 Timothy 2)

AND SOLEMNLY CHARGE THEM IN THE PRESENCE OF GOD: diamarturomenos (PMPMSN) enopion tou theou: (2Ti4:1; Ep 4:17; 1 Th 4:1; 2 Th3:6; 1Ti5:21; 6:13)

"Solemnly charge" (1263) (diamarturomai from diá = an intensifier or through + martúromai = witness, bear witness) (present tense) means to "testify through and through", to make a solemn declaration about the truth of something, to testify of or to bear witness to (and originally meant to do so under oath). It means to make serious declaration on basis of presumed personal knowledge. To admonish or instruct with regard to some future action with implication of personal knowledge or experience. Pagan Greeks used diamarturomai to call the gods and men to witness. It was used in such an expression as, “I adjure thee.”

In his first epistle to Timothy Paul wrote

"I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias..." (1Ti5:21).

In this second epistle Paul solemnly charges Timothy

"in the presence of God and of Christ Jesus, Who is to judge the living and the dead, and by His appearing and His kingdom.2 preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction" (2 Timothy 4:1, 4:2).

The present tense indicates that Timothy is to continually warn earnestly about the danger of wrangling over words. Why solemnly? Because the charge we have is about eternal life and eternal death and we must plead with men to examine Truth instead of wrangling over words.

"In the presence of" (1799) (enopion from en = in + ops = face, eye, countenance) means in the face of (God), in the presence (sight) of (God), before or in front of. It means to be opposite any one (God in this case) and towards which another turns his eyes. "Before God" pictures God as being the Witness to testify that the declaration has been made. He knows that the hearers have heard and know what was said, so now the onus is upon them to follow through in reverence to the Lord. The picture is summarized in the Latin phrase "Coram Deo" (before the face of God). It is worth noting that Paul used enopion 6 times (click) in his first letter to Timothy!

Enopion speaks of a consciousness of God's presence which would add even more "weight" to the importance of Paul's solemn charge.

Vine says it this way

"The realization of the presence of the Lord is to be a governing factor in the life and ministry of His servants." (Vine, W. Collected Writings of W. E. Vine. Nashville: Thomas Nelson)

This is a charge Timothy needs to give utmost attention. Although everything we say and do is before God's very eyes (2Chr16:9), there is a profound danger of false teaching, and Paul wants to make sure that Timothy and those he admonished were consciously and continually aware of the presence of God. Being especially aware of God’s presence adds a measure of healthy fear of the Lord and increases one's desire and determination to serve Him faithfully.

NOT TO WRANGLE ABOUT WORDS: me logomachein (PAN): (16,23; Ro14:1; 1 Ti1:4;1 Ti1:6  6:4; 6:5 Titu3:9, 10, 11)

"not to fight wordy battles" (Phillips )
"avoid petty controversy over words" (Amplified)

"Wrangle about words" (3054) (logomacheo from lógos = word + machomai = strive, contend, fight, quarrel, dispute) literally pictures a "war over words" or word battles.

Paul says warn them not to continually (present tense) dispute the meaning or use of words.

As becomes clear in the following verses, Paul was not speaking about immature wrangling over secondary matters, disruptive as that can be. Paul was warning about those deceivers who might use human wisdom and reason to undermine God’s Word. We know also from the "rotten fruit" (useless, ruin) of these "word wars" that these are not simply minor disagreements.

In his first epistle Paul warned Timothy about those who would advocate a different doctrine that does of unsound words which did not conform to godliness, noting that such a man

"is conceited (speaks metaphorically of a beclouded and stupid state of mind as the result of pride - perfect tense speaks of their settled state of pride) and understands (unable to do any concentrated or reflective thinking) nothing; but he has a morbid interest in controversial questions (processes of inquiry” = idle speculations) and disputes about words (logomachia = “a war of words”), out of which arise envy, strife, abusive language, evil suspicions..." (1 Ti 6:4)

Their "disease" involves a preoccupation with useless questions and fighting over words. As Milne has noted...

Words become an end in themselves, and they alienate parties. Technicalities get in the way of truth, and core issues like righteousness, self–control and the judgment to come are never addressed. These controversies are full of heat but no light, and lead to schism in the church and spiritual catastrophe (literally) for those who allow themselves to be sucked into them. (Milne, D. J.: Focus on the Bible: 1 Timothy, 2 Timothy and Titus)

As John MacArthur notes

"False teachers do little more than quibble over terminology. They indulge in pseudo-intellectual theorizing rather than in productive study of and submission to God’s Word." (MacArthur, J.  1 Timothy. Chicago: Moody Press)

Ray Stedman notes that "word battles" are a common trap in many modern day churches explaining that...

"The words in question, of course, represented doctrinal viewpoints. The church has often struggled with trying to define doctrine in words. The words themselves are all right, but what is wrong is the battles that are waged over the words.

One of the outstanding examples in church history in this regard occurred during the days of the Reformation. Toward the end of his life, Martin Luther became engaged in a controversy with the Swiss Christians over the meaning of the Lord's words, "This is my body," when Jesus instituted the Lord's Supper. Those words became the subject of a great controversy that split the force of the Reformation. Under Martin Luther's teaching, the Lutherans maintained that those words were to be taken literally (that the bread really becomes, or is, the body of Christ), while the Swiss Christians maintained that the words were a figurative expression (that the words meant, "this represents my body"). Both sides argued at great length, and the Reformation was almost brought to a halt by the controversy. In an attempt to heal the dispute, Count von Zwingli, the leader of the Swiss group, brought a delegation to Germany to meet with Martin Luther. When Luther entered the room where the meeting was to take place, he strode over to the large table, and, taking a piece of chalk, he wrote across the length of the table the Latin words, Hoc est corpus meum ("This is my body"). That was his stand. Whenever the other side tried to enter into discussion, Luther would refuse and again quote the words, Hoc est corpus meum. The controversy was not settled, and the Reformation was severely limited as a result." As a boy, I remember being involved in a congregational debate over whether immersion or sprinkling was the proper mode of baptism. Sometimes churches split over eschatology -- is the rapture of the church going to be post-tribulation or pre-tribulation? Entire churches have split over such word battles." (2 Timothy 2:14-19: Avoiding Congregational Gangrene)

WHICH IS USELESS: ep ouden chresimon: (1Sa12:21; Jer2:8; 2:11 7:8; 16:19; 23:32; Hab2:18; Mt16:26; 1 Ti4:8; Heb13:9) 

"Useless" is literally "of no profit" or "which is profitable for nothing". This is a Greek phrase composed of absolute negative (oudeis 3762) and (chresimos), the negative particle "reversing" the meaning of chresimos (5539) (chresimos from chráomai = furnish what is needed; in turn from chrao = to lend, furnish as a loan) which pertains to that which has value and is useful, profitable, beneficial and advantageous. So these "word wars" have absolutely no use, profit, benefit or advantage and instead of building up, they tear down the body.

As Guzik reminds us...

The stakes are high: If we take the focus off the message of God, and put the focus on human opinions and endless debates, it will result in the ruin of the hearers. The Bible says, faith comes by hearing, and hearing by the word of God (Romans 10:17). But if people aren’t hearing the word of God, then ruin comes by hearing the opinions and speculations and entertainment of man!. (2 Timothy 2)

Word wars never lead to moral and spiritual edification but always produce the opposite effect of subverting those who are listening. The body of Christ must stand for the truth, but it must not become a debating society. It is easy to become distracted by negotiable issues and take our focus off our central purpose which is to preach the Word of Truth and make faithful disciples who are trained to in turn make other disciple makers. John Calvin put it this way...

“Let us notice first that teaching is rightly condemned on the sole ground that it does no good. God’s purpose is not to pander to our inquisitiveness but to give us profitable instruction. Away with all speculations that produce no edification!” (Amen!)

Stedman illustrates this point noting that...

As the Battle of Trafalgar was about to begin, Admiral Nelson came across two officers of his own flagship who were arguing hotly and about to take sword to each other. Nelson stepped between them and said, "Stop." Then, pointing to the French fleet, he said, "There is the enemy."

Christians need to remember that. We are not to be engaged in debates that get so intense and so hot that we forget what the Lord has sent us to do. Quarreling over words does no good, so Timothy was to plead earnestly with them to avoid such disputes. I have been present at several church quarrels, and it is very evident that it is true that no further light is ever shed when a controversy gets heated. Nobody is bringing out truth; they are simply hammering away at each other with the Bible. Division, not unity, comes out of that. No witness before the world is increased because of church squabbles, but quite the opposite. (2 Timothy 2:14-19)

Wuest paraphrases "useless" as that which

"results in not even one useful thing, since it ruins those who hear."

In all our ministry the question should always be “Will my words profit the body of Christ?”

AND LEADS TO THE RUIN OF THE HEARERS: epi katastrophe  ton akouonton (PAPMPG): (Jer 23:36; Ac13:10; 15:24; Gal1:7; Titu3:11)

"Ruin" (2692) (katastrophe from kata = down to a lower place + strépho = to turn) means to turn upside down which describes a condition of total destruction and ruin with the implication that nothing is in its customary place or position. Figuratively as in this verse "katastrophe" describes the state of continually (present tense) being intellectually upset to the point of being spiritually ruined. Continual word battles with others are not the way to share the truth of the gospel and in fact result in catastrophe which Webster defines as a "momentous tragic event ranging from extreme misfortune to utter overthrow or ruin".  In spiritual matters especially, we are to be continually on guard not to engage in arguments or controversies, fighting battles with our words. It may "make us feel good" the the end does not justify the means!

Peter is the only other NT author to use this Greek word katastrophe writing that God

"condemned the cities of Sodom and Gomorrah to destruction (katastrophe) by reducing them to ashes, having made them an example to those who would live ungodly thereafter." (2 Peter 2:6) 

John MacArthur comments that word battles put...

"an obstacle in the way of unbelievers, who may be turned away from the true way of salvation. It also does harm to believers, by causing confusion, doubt, discouragement and disobedience." (MacArthur, John: 2 Timothy, Moody)

"Hearers" (191) (akouo) means to hear with attention, to hear with the ear of the mind or to hear effectually so as to perform or grant what is spoken. Word wars can have a catastrophic effect on the faith of hearers, tearing them down instead of building up them up. Instead of enrichment, they bring disaster. Many a religious debate has been a real catastrophe, as church history amply confirms. Ray Stedman gives such an example of the type of "catastrophe" that can result from word battles...

Church quarrels can lead to catastrophic events. Some years ago I read about a church that got into a major quarrel over whether to have a Christmas tree in the church building. One faction contended that Christmas trees were of pagan origin, so to have one in the church would be to yield to a pagan practice. The other group thought that having one was merely a pleasant custom which they had grown up with since childhood, and there was nothing wrong with the practice. That side got a tree, decorated it and set it up in the church basement. When the other faction arrived, they grabbed the tree, lights and all, and dragged it out into the parking lot. The other faction then took the tree and dragged it back into the church. A big fight resulted, right outside the church doors, and somebody had to call the police! The police came, and locked the doors, and all this was spread in the paper the next day. (2 Timothy 2:14-19)

As Hiebert astutely notes

"Such debates increase rather than remove doubts and stir up the bitterest passions." 

Word wars subvert (overthrow or overturn from the foundation) and overturn the listener. On the other hand, instead of tearing down, the opposite effect is seen with the

"word of His grace, which is able to build up (edify the hearer) and to give (them) the inheritance among all those who are sanctified." (Acts20:32).

So what is the antidote to wrangling over words? See the next verse, 2 Timothy 2:15.

John MacArthur writes: