His Word Today

“But God’s firm foundation stands, bearing this seal: “The Lord knows those who are his,” and, “Let everyone who names the name of the Lord depart from iniquity.” (2 Timothy 2:19 (ESV)

The Apostle Paul wanted Timothy to understand genuine saving faith cannot be finally and completely overthrown. This truth also applies to today’s church and its leadership. The reason for such confidence is the Word of God. It is the church’s firm foundation.

The word firm (στερεὸς; stereos) means solid and steadfast. It is an unmovable object. Foundation (θεμέλιος; themelios) refers to an established location or site. The word stands (ἕστηκεν; hesteken) is perfect tense active indicative verb. This refers to a past completed action with continuing results. It means to be established and in a proper place. Paul wrote God’s firm foundation stands. It originates from Him and belongs to Him alone.

There are three main interpretations as to the identity and meaning of God’s firm foundation. They are (1) Election of believers from eternity; (2) Jesus Christ Himself; and (3) the church. What is the supporting evidence for each?

Regarding election, Paul has already mentioned this doctrine (2 Tim. 2:10) so it does fit the context. However, nowhere in his epistles does Paul call the doctrine of election a foundation. However, it can be argued salvation begins with God the Father’s electing love (Rom. 8:29-30; Eph. 1:3-4).

Regarding Jesus Christ, the Scriptures do call Jesus Christ the foundation (I Cor. 3:10-12). However, Paul also called Christ the chief cornerstone (Eph. 2:20). Both would be applicable.

The third possibility is considered by many to be correct. “The church, established upon the bedrock of God’s predestinating love, is His foundation, His building well-founded,” explains Dr. William Hendriksen. This is supported by the immediate context. The apostle stressed the church’s permanency and immobility in the battle with false teachers. Secondly, this idea is consistent with I Tim. 3:15 where Paul called the church “the foundation” or “the support.”

Dr. John MacArthur writes, “The firm foundation of God is likely a reference to the church (cf. I Tim. 3:15), which cannot be overcome by the forces of hell (Mat. 16:18) and is made up of those who belong to Him.”

What did Paul then mean by the word “seal?” A seal (σφραγῖδα; sphragida) refers to a signet impression on a book or scroll representing ownership and security. It is a guarantee (Esther 3:12; I Cor. 9:1-2). A seal represents not only the one who own’s the seal and but also protection and warning against all tampering of the seal. (See Matt. 27:66; Song of Songs 8:6)

The seal by which believers are sealed protects, indicates ownership, and certifies; all three in one. God the Father protects the church, God the Son owns the church, and the Holy Spirit certifies the church is indeed God’s children.

Paul quotes from Numbers 16:5. This first quotation “The Lord knows those who are his,” parallels the Lord’s words to Abraham (Gen. 18:19), Moses (Exodus 33:12, 17) and all others who take refuge in Him (Nahum 1:7). The word knows (Ἔγνω; egno) is an aorist active indicative singular verb. It refers to a wholehearted and active understanding of who belongs to Him.

“The aorist tense here in 2 Tim. 2:19 may be called timeless. By virtue of His sovereign grace, He from eternity acknowledged them as His own and consequently made them recipients of His special love and fellowship in the Spirit (See John 10:14, 27; Rom. 8:28). Hence, they are perfectly safe. They can never be lost (John 10:28),” explains Dr. Simon Kistemaker.

The second quotation is from Numbers 16:26: “Let everyone who names the name of the Lord depart from iniquity.” Those who truly belong to the Lord depart from wicked and sinful behavior. Security and purity go hand in hand. In their proper order, there is not one without the other. Believers in Christ do not become secure in their position before God because they are pure in their behavior. Rather, they are pure in their behavior because they are secure in their position before God.

To depart (Ἀποστήτω; Aposteto) is an aorist active imperative verb. It means to wholeheartedly, actively and obediently remove, change direction, and revolt against iniquity (ἀδικίας; adikias) or unrighteousness. The English word apostatize comes from this Greek verb. The believer in Christ must never apostatize from biblical faith (I Tim. 4:1), but from all unrighteousness.

True believers in Christ live a life for the glory of God. Our confession of faith in Christ must evidence itself by a consistent holy conduct (I Cor. 6:19-20; Gal. 5:16-23; Eph. 2:10; Col. 3:1-17; James 2:14-26; I Peter 1:13-16). Otherwise, all claims of salvation are false (Matt. 7:21-23; Luke 13:27).

“When false teaching spreads “like gangrene” and damages the body of Christ, we can become discouraged and feel like giving up the fight. But the suffering involved in confronting error is not in vain, for Paul says, “God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are his’” (2 Tim. 2:19),” states Dr. R. C. Sproul.

“The apostle is making reference to Numbers 16:5, which is part of the description of Korah’s failed rebellion against Moses. Paul is saying that rebellion in the new covenant church is like that in the old covenant community — the people of God will be shaken but not destroyed, and unrepentant heretics will get what they deserve in the end. As Martin Luther wrote (in “A Mighty Fortress Is Our God”), “God’s truth abideth still.” The Word of the Lord stands firm forever as a foundation we can trust, and all those who try to overcome it shall find themselves crushed under it (Matt. 21:42–44; 24:35).

What unrighteousness must you depart from today? May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“But God’s firm foundation stands, bearing this seal: “The Lord knows those who are his,” and, “Let everyone who names the name of the Lord depart from iniquity.” (2 Timothy 2:19 (ESV)
The following is John Calvin’s commentary on today’s featured biblical text from 2 Timothy.

Nevertheless the foundation of God standeth firm. We know too well, by experience, how much scandal is produced by the apostasy of those who at one time professed the same faith with ourselves. This is especially the case with those who were extensively known, and who had a more brilliant reputation than others; for, if any of the common people apostatize, we are not so deeply affected by it. But they who in the ordinary opinion of men held a distinguished rank, having been formerly regarded as pillars, cannot fall in this manner, without involving others in the same ruin with themselves; at least, if their faith has no other support. This is the subject which Paul has now in hand; for he declares that there is no reason why believers should lose heart, although they see those persons fall, whom they were wont to reckon the strongest.

He makes use of this consolation, that the levity or treachery of men cannot hinder God from preserving his Church to the last. And first he reminds us of the election of God, which he metaphorically calls a foundation, expressing by this word the firm and enduring constancy of it. Yet all this tends to prove the certainty of our salvation, if we are of the elect of God. As if he had said, “The elect does not depend on changing events, but rest on a solid and immovable foundation; because their salvation is in the hand of God.” For as “every plant which the heavenly Father hath not planted must be rooted up,” (Matthew 15:13,) so a root, which has been fixed by his hand, is not liable to be injured by any winds or storms.

First of all, therefore, let us hold this principle, that, amidst so great weakness of our flesh, the elect are nevertheless beyond the reach of danger, because they do not stand by their own strength, but are founded on God. And if foundations laid by the hand of men have so much firmness, how much more solid will be that which has been laid by God himself? I am aware that some refer this to doctrine, “Let no man judge of the truth of it from the unsteadfastness of men;” but it may easily be inferred from the context, that Paul speaks of the Church of God, or of the elect.

Having this seal. The word signaculum (which denotes either “a seal” or “the print of a seal”) having led into a mistake some people who thought that it was intended to denote a mark or impress, I have translated it sigillum (a seal,) which is less ambiguous. Indeed, Paul means, that under the secret guardianship of God, as a signet, is contained the salvation of the elect, as Scripture testifies that they are “written in the book of life.” (Psalms 69:28; Philippians 4:3.)

The Lord knoweth who are his. This clause, together with the word seal, reminds us, that we must not judge, by our own opinion, whether the number of the elect is great or small; for what God hath sealed he wishes to be, in some respect, shut up from us. Besides, if it is the prerogative of God to know who are his, we need not wonder if a great number of them are often unknown to us, or even if we fall into mistakes in making the selection. Yet we ought always to observe why and for what purpose he makes mention of a seal; that is, when we see such occurrences, let us instantly call to remembrance what we are taught by the Apostle John, that “they who went out from us were not of us.” (1 John 2:19.)

Hence arises a twofold advantage. First, our faith will not be shaken, as if it depended on men; nor shall we be even dismayed, as often happens, when unexpected events take place. Secondly, being convinced that the Church shall nevertheless be safe, we shall more patiently endure that the reprobate goes away into their own lot, to which they were appointed; because there will remain the full number, with which God is satisfied. Therefore, whenever any sudden change happens among men, contrary to our opinion and expectation, let us immediately call to remembrance, “The Lord knoweth who are his.”
Let everyone that calleth on the name of Christ depart from iniquity. As he formerly met the scandal by saying, “Let not the revolt of any man produce excessive alarm in believers;” so now, by holding out this example of hypocrites, he shows that we must not sport with God by a feigned profession of Christianity. As if he had said, “Since God thus punishes hypocrites by exposing their wickedness, let us learn to fear him with a sincere conscience, lest anything of that kind should happen to us. Whoever, therefore, calleth upon God, that is, professed to be, and wished to be reckoned, one of the people of God, let him keep at a distance from all iniquity.” (177)

For to “call on the name of Christ” means here to glory in Christ’s honorable title, and to boast of belonging to his flock; in the same manner as to have “the name of a man called on a woman” (Isaiah 4:1) the woman is accounted to be his lawful wife; and to have “the name of Jacob called on” all his posterity (Genesis 48:16) means that the name of the family shall be kept up in uninterrupted succession, because the race is descended from Jacob.

(177) “Let us not therefore be distressed by all the scandals that may arise. And yet let us study to walk in fear, not abusing the goodness of our God but knowing that, since he hath separated us from the rest of the world we must live as being in his house and as being his, in the same manner as he hath given to us the onward mark of baptism, that we may also have the signature of his holy Spirit, for he is “the earnest,” as Paul calls him, of our election, he is the pledge which we possess that we are called to the heavenly inheritance. Let us therefore pray to God that he may sign and seal in our hearts his gracious election, by his holy Spirit, and, at the same time, that he may keep us sealed and as shut up under the shadow of his wings; and if poor reprobates go astray and are lost, and if the devil drives them along, and if they do not rise again when they fall, but are cast down and ruined, let us, on our part, pray to God to keep us under his protection, that we may know what it is to obey his will, and to be supported by him. Though the world strives to shake us, let us lean on this foundation, that the Lord knoweth who are his; and let us never be drawn aside from this, but let us persevere and profit more and more, till God withdraw us from the present state into his kingdom, which is not liable to change.”

May the Lord’s truth and grace be found here. Have a God-honoring day in the Lord.
Soli deo Gloria!

¹⁵ Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. ¹⁶ But avoid irreverent babble, for it will lead people into more and more ungodliness, ¹⁷ and their talk will spread like gangrene. Among them are Hymenaeus and Pilatus, ¹⁸ who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some.” (2 Timothy 2:15–18 (ESV)

 The following is a commentary on today’s featured biblical text by John Calvin.

Study to shew thyself to be approved by God. Since all disputes about doctrine arise from this source, that men are desirous to make a boast of ingenuity before the world, Paul here applies the best and most excellent remedy, when he commands Timothy to keep his eyes fixed on God; as if he had said; “Some aim at the applause of a crowded assembly, but do thou study to approve thyself and thy ministry to God.” And indeed, there is nothing that tends more to check a foolish eagerness for display, than to reflect that we have to deal with God.

A workman that doth not blush. Erasmus translatesἀνεπαίσχυντον “that ought not to blush.” I do not find fault with that rendering, but prefer to explain it actively, “that doth not blush;”, both because that is the more ordinary meaning of the word as used by Greek writers, and because I consider it to agree better with the present passage. There is an implied contrast. Those who disturb the Church by contentions break out into that fierceness, because they are ashamed of being overcome, and because they reckon it disgraceful that there should be anything that they do not know. Paul, on the contrary, bids them appeal to the judgment of God.

And first, he bids them be not lazy disputants, but workmen. By this term he indirectly reproves the foolishness of those who so greatly torment themselves by doing nothing.

Let us therefore be “workmen” in building the Church, and let us be employed in the work of God in such a manner that some fruit shall be seen then we shall have no cause to “blush;” for, although in debating we be not equal to talkative boasters, yet it will be enough that we excel them in the desire of edification, in industry, in courage, and in the efficacy of doctrine. In short, he bids Timothy labor diligently, that he may not be ashamed before God; whereas ambitious men dread only this kind of shame, to lose nothing of their reputation for acuteness or profound knowledge.

Dividing aright the word of truth. This is a beautiful metaphor, and one that skillfully expresses the chief design of teaching. “Since we ought to be satisfied with the word of God alone, what purpose is served by having sermons every day, or even the office of pastors? Has not every person an opportunity of reading the Bible?” But Paul assigns to teachers the duty of dividing or cutting, as if a father, in giving food to his children, were dividing the bread, by cutting it into small pieces.

He advises Timothy to “cut aright,” lest, when he is employed in cutting the surface, as unskillful people are wont to do, he leaves the pith and marrow untouched. Yet by this term I understand, generally, an allotment of the word which is judicious, and which is well suited to the profit of the hearers. Some mutilate it, others tear it, others torture it, others break it in pieces, others, keeping by the outside, (as we have said,) never come to the soul of doctrine. To all these faults he contrasts time “dividing aright,” that is, the manner of explaining which is adapted to edification; for that is the rule by which we must try all interpretation of Scripture.

But avoid profane and unmeaning noises. My opinion as to the import of these words has been stated in my commentary on the last chapter of the First Epistle to Timothy; and my readers will find it there. 

For they will grow to greater ungodliness. That he may more effectually deter Timothy from that profane and noisy talkativeness, he states that it is a sort of labyrinth, or rather a deep whirlpool, from which they cannot go out, but into which men plunge themselves more and more.

More to come. May the Lord’s truth and grace be found here.

Soli deo Gloria!

Soli deo Gloria!

¹⁵ Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. ¹⁶ But avoid irreverent babble, for it will lead people into more and more ungodliness, ¹⁷ and their talk will spread like gangrene. Among them are Hymenaeus and Pilatus, ¹⁸ who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some.” (2 Timothy 2:15–18 (ESV)

 The following is Part 2 of a commentary on today’s featured biblical text by John Calvin.

And their word will eat as a gangrene.  I have been told by Benedict Textor, a physician, that this passage is badly translated by Erasmus, who, out of two diseases quite different from each other, has made but one disease; for, instead of “gangrene,” he has used the word “cancer.” Now Galen, in many passages throughout his writings, and especially where he lays down definitions in his small work “On unnatural swellings,” distinguishes the one from the other.

Paul Aegineta, too, on the authority of Galen, thus in his sixth book defines a “cancer;” that it is “an unequal swelling, with inflated extremities, loathsome to the sight, of a leaden color, and unaccompanied by pain.” Next, he enumerates two kinds, as other physicians do; for he says that some “cancers” are concealed and have no ulcer; while others, in which there is a preponderance of the black bile from which they originate, are ulcerous.

Of the “gangrene,” on the other hand, Galen, both in the small work already quoted, and in his second book to Glauco, Aetius in his fourteenth book, and the same Ægineta in his fourth book, speak to the following effect; that it proceeds from great phlegmons or inflammations, if they fall violently on any member, so that the part which is destitute of heat and vital energy tends to destruction. If that part be quite dead, the Greek writers call the diseaseσφάκελος the Latins sideratio , and the common people call it St. Anthony’s fire.

I find, indeed, that Cornelius Celsius draws the distinction in this manner, that “cancer “is the genus, and “gangrene” the species; but his mistake is plainly refuted from numerous passages in the works of physicians of high authority. It is possible, also, that he was led astray by the similarity between the Latin words “cancer “and “gangræna.” But in the Greek words there can be no mistake of that kind; forκάρκινος is the name which corresponds to the Latin word “cancer,” and denotes both the animal which we call a crab, and the disease; while grammarians think thatγάγγραινα is derived ἀπο τοῦ γραίνειν which means “to eat.” We must therefore abide by the word “gangrene,” which Paul uses, and which best agrees with what he says as to “eating” or “consuming.”

We have now explained the etymology; but all physicians pronounce the nature of the disease to be such, that, if it be not very speedily counteracted, it spreads to the adjoining parts, and penetrates even to the bones, and does not cease to consume, till it has killed the man. Since, therefore, “gangrene” is immediately followed by (νέκρωσις) mortification, which rapidly infects the rest of the members till it end in the universal destruction of the body; to this mortal contagion Paul elegantly compares false doctrines; for, if you once give entrance to them, they spread till they have completed the destruction of the Church.

The contagion being so destructive, we must meet it early, and not wait till it has gathered strength by progress; for there will then be no time for rendering assistance. The dreadful extinction of the gospel among the Papists arose from this cause, that, through the ignorance or slothfulness of the pastors, corruptions prevailed long and without control, in consequence of which the purity of doctrine was gradually destroyed.

Of the number of whom are Hymenaeus and Philetus. He points out with the finger the plagues themselves, that all may be on their guard against them; for, if those persons who aim at the ruin of the whole Church are permitted by us to remain concealed, then to some extent we give them power to do injury. It is true that we ought to conceal the faults of brethren, but only those faults the contagion of which is not widely spread.

But where there is danger to many, our dissimulation is cruel, if we do not expose in proper time the hidden evil. And why? Is it proper, for the sake of sparing one individual, that a hundred or a thousand persons shall perish through my silence? Besides, Paul did not intend to convey this information to Timothy alone, but he intended to proclaim to all ages and to all nations the wickedness of the two men, in order to shut the door against their base and ruinous doctrine.

Who, concerning the truth have erred, saying that the resurrection is already past. After having said that they had departed from “the truth,” he specifies their error, which consisted in this, that they gave out that “the resurrection was already past.” In doing this, they undoubtedly contrived a sort of allegorical resurrection, which has also been attempted in this age by some filthy dogs. By this trick Satan overthrows that fundamental article of our faith concerning the resurrection of the flesh. Being an old and worthless dream, and being so severely condemned by Paul, it ought to give us the less uneasiness.

But when we learn that, from the very beginning of the gospel, the faith of some was subverted, such an example ought to excite us to diligence, that we may seize an early opportunity of driving away from ourselves and others so dangerous a plague; for, in consequence of the strong inclination of men to vanity, there is no absurdity so monstrous that there shall not be some men who shall lend their ear to it.

May the Lord’s truth and grace be found here. Do everything you can to mortify sin in your life.

Soli deo Gloria!

¹⁵ Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. ¹⁶ But avoid irreverent babble, for it will lead people into more and more ungodliness, ¹⁷ and their talk will spread like gangrene. Among them are Hymenaeus and Pilatus, ¹⁸ who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some.” (2 Timothy 2:15–18 (ESV)

Who were Hymenaeus and Pilatus?  They were teachers of heresy in the Ephesian church. Hymenaeus probably was the leader. In both passages where he is mentioned, his name occurs first. In 1 Tim. 1:19, 20, Paul associates him with Alexander. However, in 2 Tim. 2:16–18 Paul mentions him with Philetus. We do not know why Alexander is no longer mentioned along with Hymenaeus. Concerning Philetus (meaning “beloved”), nothing is known except what is found in today’s featured text.

There are two things we do know about these two individuals. First, both of them swerved from the truth by saying the resurrection already occurred. Second, they were upsetting the faith of some Ephesian believers in Christ.

Who have swerved from the truth. The personal pronoun who (οἵτινες; oitnes) is plural. Paul referred to both men in his condemnation. The phrase have served (ἠστόχησαν; estochesan) is an aorist active indicative plural verb. Both men wholeheartedly, actively and collectively abandoned the truth and lost their way.  

“Hymenaeus and Philetus were the kind of (οἵτινες) people who had wandered away (see on 1 Tim. 1:6; 6:21) from the truth, that is, from the true doctrine of salvation in Christ. It is immediately evident that Paul is not discussing a minor difference of opinion among men who basically thought alike. On the contrary, he refers to capital error.”^[1]

Saying that the resurrection has already happened. These two false teachers were denying the resurrection. Perhaps, like modern day liberals, they were allegorizing the concept. While the Apostle Paul believed and taught a spiritual resurrection of sinners (Rom. 6:1-4; Ephesians 2:4-6; Phil. 3:10-11; col. 2:12; 3:1), he also clearly taught the resurrection of the body (I Cor. 15: Phil. 3 :21). To deny the resurrection of the body implied an overthrow of the gospel (I Cor. 15:13-17). It is certainly understandable why their teaching was upsetting (ἀνατρέπουσιν; anatrepousin), ruining and subverting some believers.

“Like the false teachers who troubled the Corinthians (1 Cor. 15:12), Hymenaeus and Philetus denied the reality of believers’ bodily resurrection. They probably taught that believers’ spiritual identification with Christ’s death and resurrection (Rom. 6:4, 5, 8) was the only resurrection they would experience, and that had already happened. Such heretical teaching reflects the contemporary Greek philosophical view that matter was evil and spirit was good,” explains Dr. John MacArthur.

We cannot recall what we have never learned. We must be committed that the truths of Scripture have been planted in our minds through patient, repeated exposure (Psalm 1:1-3). Let us give ourselves to the regular reading and hearing of God’s Word so that when error presents itself, we are able to recognize what is true or false.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 264.

¹⁵ Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. ¹⁶ But avoid irreverent babble, for it will lead people into more and more ungodliness, ¹⁷ and their talk will spread like gangrene. Among them are Hymenaeus and Philetus,” (2 Timothy 2:15–17 (ESV)

How often have we heard a parent, a teacher or a coach say “Do your best.” It is an encouragement or challenge to give the most effort you can.

The Apostle Paul exclaimed the same thing to his young protégé Timothy; The statement do your best (σπούδασον; spoudason) is an aorist active imperative singular verb. It means to wholeheartedly, actively and obediently be eager, be zealous and work hard. Rather than an encouragement praising minimum effort, it is a command for maximum effort.

The statement to present yourself (παραστῆσαι; parastesai) is an aorist active infinitive verb. It means to wholeheartedly, actively and infinitely conduct oneself with a maximum effort. For whom are we to do give our best? To whom are we to give our maximum effort? Paul commanded Timothy to do his best for God. God’s Word commands believers in Christ to be equally obedient.

The phrase as one approved (δόκιμον; dokimon) is one word in the Greek language. It means tested, genuine and sincere. A worker (ἐργάτην; ergaten) is a workman worthy of his pay. He is a doer, regardless of what he does. He may be a soldier, athlete or a farmer. He may be a butcher, baker or candlestick maker. In Timothy’s case, he may be a pastor who preaches the Word of God.  

Such a worker who gives God their maximum effort has no need to be ashamed (ἀνεπαίσχυντον; anepaischynton). This refers to a feeling of disgrace. Why? It is because they are giving their maximum effort to rightly divide the word of truth.  

To phrase rightly handling (ὀρθοτομοῦντα; orthotomounta) is a present active participle. It means to guide along a straight path by teaching correctly. My grandfather was a tailor by trade and talent. He expertly cut material with a sure and steady hand, along with sharp scissors. The apostle Paul used this word encouraging Timothy to expound God’s Word in a correct manner.

“Be diligent” – spoudazō in the Greek – means to give maximum effort. I know the old King James said, “Study to show yourself approved” – it’s not the word “study,” it’s “be diligent,” be eager. This is not a picture of a student; this is a picture of a master craftsman. “Be diligent to present yourself approved to God as a workman who doesn’t need to be ashamed.” You don’t want to bring your work up to God if it’s a work to be ashamed of,” explains Dr. John MacArthur.

“Timothy, then, must be a workman, not a quibbler. His work, moreover, must be such that it does not reflect shame on him and that he does not need to fear that shame will cover him when he hears the divine verdict with respect to it. This means, of course, that he is the kind of leader who is engaged in “rightly handling the word of the truth.” This word of the truth is “the testimony concerning our Lord” (2 Tim. 1:8), “the gospel” (same reference and see Eph. 1:13), “the word of God” (2 Tim. 2:9). It is God’s redemptive truth. The modifier “of the truth” emphasizes the contrast between God’s unshakeable special revelation, on the one hand, and the Ephesian errorists’ worthless chatter on the other.”^[1]

In light of this solemn responsibility, pastors are to avoid irreverent babble (βεβήλους κενοφωνίας; bebelous kenophonieas). This is pointless, empty talk and chatter. It is foolish conversation, which is void of God’s wisdom. Such conversation will only lead people into further ungodliness. It will also spread like gangrene (γάγγραινα; gangraina), which is a cancer or an eating sore. To spread (νομὴν; nomen) means to increase and graze, Paul gave Timothy two examples of such foolish talkers: Hymenaeus and Philetus.

“Their word or talk will devour. It will “have pasture,” just like cattle “have pasture,” eating away in every direction. The foolish disputes of the jabberers will resemble a gangrene or malignant tumor. Not only does the cancer eat away the healthy tissue, but in doing so it also aggravates the condition of the patient. Similarly, heresy, advertised by too much attention, will develop both extensively and intensively. By adversely affecting an ever-increasing proportion of the membership it will tend to destroy the organism of the church.”^[2]

Men and women of God must always be on their guard to not only avoid foolish talk, but also to rightly divide the word of truth; when and where appropriate. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 262.

^[2] Ibid., 264.

¹⁵ “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. ¹⁶ But avoid irreverent babble, for it will lead people into more and more ungodliness.” (2 Timothy 2:15–16 (ESV)

What is balance? A correct definition of the noun and verb depends on the context in which an individual uses the word. Balance has several meanings depending on the context.

First, balance is physical equilibrium. For example, “I had trouble keeping my balance on the sailboat,” “I lost my balance and fell,” “The boxer kept his opponent off balance for a whole round,” or “Another skater bumped him and knocked/threw him off balance.”

Second, is the ability to retain one’s balance. This refers to one’s flexibility and balance are important as one ages. An example is “Gymnasts must have a good sense of balance.”

Third, balance is mental and emotional steadiness. For example, “The sudden change in the schedule knocked him off balance.”

Fourth, balance is stability produced by even distribution of weight on each side of the vertical axis. “The two sides of the scale are in balance.”

Finally, equipoise (a balance between forces or interests) between contrasting, opposing, or interacting elements or perspectives. For example, “The sauce contained a perfect balance of sweet and spicy flavors,” “The businessman is trying to achieve a better balance between work and family life,” “Both parties were interviewed to provide balance in the report,” or “They are trying to achieve the right balance of diet and exercise.”

The Holy Spirit achieved the perfect balance through the Apostle Paul when he wrote to his young protégé Timothy (2 Timothy 3:16-17; 2 Peter 1:20-21). This concerned the teaching and defending of Scripture, particularly doctrinal truth.

In 2 Timothy 2:14, Paul wrote, “Remind them of these things, and charge them before God not to quarrel about words, which does no good, but only ruins the hearers.” (2 Timothy 2:14 (ESV). In today’s featured text, the apostle stressed the importance of “rightly handling the word of truth.” Both perspectives are necessary with the pastor/teacher striving to achieve balance between the two. Dr. R. C. Sproul provides valuable assistance in achieving the right balance between these two perspectives.

“Authentic gospel proclamation includes the content Paul has outlined in 2 Timothy 2:8–13: the incarnation of Jesus as the Son of David, His resurrection, eternal life as a result of being in union with Christ by faith, and the perils of not keeping our commitment to the Savior. Mentioning these elements of the gospel moves the apostle to begin instructing Timothy in how to deal with the problems in the Ephesian church he is pastoring, for the sound preaching of the apostolic faith answers any difficulty in the covenant community.”

“When Timothy receives his second letter from Paul, the false teaching the apostle discusses in his first letter to him — quarreling about words that do not edify the flock of God (1 Tim. 1:3–7; 2 Tim. 2:14) — is still a problem. Paul’s charge to Timothy to avoid such quarrels reveals that while pastors and other Christian leaders must be able to refute the speculations and heresies that may fester under the radar in any congregation (1 Peter 3:13–17), there is a point when talking to erring persons becomes counterproductive.”

“Teachers, if they are not careful, can be so engaged in refuting heresy that they are sidetracked from the systematic explanation of the orthodox, biblical truth that keeps falsehood from becoming entrenched in the first place. Church discipline is designed to deal with the unrepentant when they refuse to hear the truth (Matt. 18:15–20; Titus 3:10–11) so that ministers can focus on equipping the saints for ministry.”

“Excessive arguing with strong-willed heretics results in our stooping to their level. The only antidote is to refuse to allow these kinds of people to drag us away from the diligent study of the Word of God. Satan has all sorts of distractions designed to get in the way of the Lord’s appointed work, and we must not let anyone pull us away from the consistent study and application of Scripture. “

“That is why teachers, primarily, and all believers, secondarily, must also labor hard so as not to be ashamed of their studies (James 3:1). We must be able to “rightly divide the word of truth” (2 Tim. 2:15), which means that we are to handle Scripture according to its intention and communicate its teaching properly. Let us study so that we know the Word thoroughly.”

“Surveys routinely report that while a large percentage of people affirm the trustworthiness and authority of the Bible, only a small percentage of such persons are actually familiar with its contents. Regular Scripture study should be a part of our lives and there are scores of ways we can be engaged in it. Aside from personal study, we should be looking for every opportunity to hear the Word of God preached and taught in our local churches.”

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“Remind them of these things, and charge them before God not to quarrel about words, which does no good, but only ruins the hearers.” (2 Timothy 2:14 (ESV)

Throughout this study of 2 Timothy, I will extensively refer to John Calvin’s commentary on particular verses. I trust you will find them helpful, as I do, in understanding the biblical text.

Remind them of these things. The expression (ταῦτα) these things, is highly emphatic. It means that the summary of the gospel which he gave, and the exhortations which he added to it, are of so great importance, that a good minister ought never to be weary of exhibiting them; for they are things that deserve to be continually handled, and that cannot be too frequently repeated. “They are things” (he says) “which I wish you not only to teach once, but to take great pains to impress on the hearts of men by frequent repetition.” A good teacher ought to look at nothing else than edification, and to give his whole attention to that alone. ⁽¹⁷⁰⁾ On the contrary, he enjoins him not only to abstain from useless questions, but likewise to forbid others to follow them. 

Solemnly charging them before the Lord, not to dispute about words. Λογομαχεῖν means to engage earnestly in contentious disputes, which are commonly produced by a foolish desire of being ingenious. Solemn charging before the Lord is intended to strike terror; and from this severity we learn how dangerous to the Church is that knowledge which leads to debates, that is, which disregards piety, and tends to ostentation; of this nature is the whole of that speculative theology, as it is called, that is found among the Papists.

Which does no good. On two grounds, λογομαχία, or “disputing about words,” is condemned by him. It is of no advantage, and it is exceedingly hurtful, by disturbing weak minds. Although in the version I have followed Erasmus, because it did not disagree with Paul’s meaning, yet I wish to inform my readers that Paul’s words may be explained in this manner, “That which is useful for nothing.” The Greek words are, εἰς οὐδὲν χρήσιμον, and I read χρήσιμον in the accusative case, and not in the nominative. The style will thus flow more agreeably; as if he had said, “Of what use is it, when no good comes from it, but much evil? for the faith of many is subverted.”

Let us remark, first, that, when a manner of teaching does no good, for that single reason it is justly disapproved; for God does not wish to indulge our curiosity, but to instruct us in a useful manner. Away with all speculations, therefore, which produce no edification!

But only ruins the hearers (to the subversion of the hearers).  But the second is much worse, when questions are raised, which are not only unprofitable, but tend to the subversion of the hearers I wish that this were attended to by those who are always armed for fighting with the tongue, and who, in every question are looking for grounds of quarreling, and who go so far as to lay snares around every word or syllable. But they are carried in a wrong direction by ambition, and sometimes by an almost fatal disease; which I have experienced in some. What the Apostle says about subverting is shown, every day, by actual observation, to be perfectly true; for it is natural, amidst disputes, to lose sight of the truth; and Satan avails himself of quarrels as a presence for disturbing weak persons, and overthrowing their faith.

(170) “When any person comes to the sermon, let it not be to hear something that tickles the ears, or that gives pleasure; but let it be to make progress in the fear of God, and in humility, and to excite to prayer, and to confirm him in patience. If we have heard an exhortation today, and if tomorrow it is repeated to us, let us not think that this is superfluous, let us not be annoyed at it; for every person who carefully examines this subject will find it to be highly necessary for him to be reminded of the lesson which he had learned, that he may practice it well. If, therefore, God refreshes our memory with it, he has conferred on us a great favor.

That is what we have to remark on this passage, when Paul says, ‘Remind them of these things.’ For undoubtedly, he intended to prevent what we frequently meet with, when it is said, ‘We have heard this before. Is not that a very common remark? Where is the little child that does not know it?” Such things are said by those who would wish to be fed with useless questions. But here the Holy Spirit desires that what is useful should be brought forward every day, because we have not sufficiently understood it, and because it must be put in practice.” 

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“Remind them of these things, and charge them before God not to quarrel about words, which does no good, but only ruins the hearers.” (2 Timothy 2:14 (ESV)

Today’s text refers the reader back to the original context beginning in 2:1-2. “You then, my child, be strengthened by the grace that is in Christ Jesus, ² and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also.”  

The pronoun “them” in vs. 14 refers to the faithful men of God who the Apostle Paul instructed Timothy to entrust what he heard from the apostle to these faithful men (vs. 2). This was so these individuals would teach others, who would then teach others, and so on even to the present day. This is the biblical philosophy of disciples making disciples.

Paul wanted Timothy to remind these faithful men the truths the apostle outlined in 2:3-13. These included not only being a teacher, but also one who suffers hardship in the ministry like a soldier, an athlete and a farmer (vs. 3-7), who endures hardship even when imprisoned for the gospel (vs. 8-9), who does so for the sake of the elect (vs. 10), and who truly evidences faith in Christ (vs. 11-13).

The word remind (ὑπομίμνῃσκε; hypomimneske) is a present active singular imperative verb. It means to continuously, actively, personally, and obediently cause these faithful men to remember what the Apostle Paul taught. In other words, Timothy was to bring to these men’s remembrance the biblical doctrine of perseverance. Why? It is because when one is in the midst of the difficulties of ministry, it is easy to forget the principle of endurance.

“Timothy is to remind the ‘reliable men’ (‘ministers’) to remain steadfast in the performance of their God-given tasks of teaching, preaching, etc. Amid their many afflictions let them always look up to Jesus Christ, the risen and reigning Savior, who imparts strength to his faithful ones, and rewards them. It is clear that the expression ‘these things’ refers especially to the preceding paragraph (verses 1-13), and perhaps even more directly to verses 8-13,” explains Dr. William Henriksen.

The word charge (διαμαρτυρόμενος; diamartyromenos) is a present middle singular participle. It means to continuously and personally warn, testify, and to solemnly protest. This warning from Paul to Timothy was so the young pastor would continually caution the faithful men he was discipling. Warn them about what exactly?

Paul did not want faithful men of God, including Timothy, to quarrel about words (λογομαχεῖν; logomachein). This is a present active infinitive verb. It refers to having a battle with, and over, words. In other words, faithful men of God are not to engage in arguments with false teachers. It is not good (χρήσιμον; chresimon) because it brings no benefit. In fact, it only brings ruin (καταστροφῇ; katastrophe) or subversion. We derive our English word catastrophe from this Greek term. These are word battles for nothing useful. They are debates causing faithful pastors to be sidetracked into the devious-by-ways of futile debates.

“Arguing with false teachers, i.e., deceivers who use human reason to subvert God’s word, is not only foolish (Prov. 14:7) and futile (Matt. 7:6), but dangerous (2 Tim. 2:16–17; cf. 2 Tim. 2:23). This is the first of three warnings to avoid useless arguments. See vv. 16, 23; 1 Tim. 4:6–7; 6:3–5; 2 Pet. 2:1–3. ruins. The Greek word means “overturns,” or “overthrows.” It appears only one other time in the NT (2 Pet. 2:6), where it describes the destruction of Sodom and Gomorrah. Because it replaces the truth with lies, false teaching brings spiritual catastrophe to those who heed it. The ruin can be eternal,” states Dr. John MacArthur.

Faithful men are to declare the truth, but never engage in emotional arguments with individuals who love to dispute the truth of God’s Word. These are people who love to argue for the sake of arguing. I have encountered them in church, the college and seminary classroom, and even in the community where I live. When they discover I am a pastor and professor, they immediately want to publicly engage in a debate about something in the Bible and put me on the defensive. This even happens at funeral viewings.

Paul states to not debate with these individuals. What we must do is contained in I Peter 3:13-15. “¹³ Now who is there to harm you if you are zealous for what is good? ¹⁴ But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, ¹⁵ but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect,” (1 Peter 3:13–15 (ESV).

The faithful man of God is to make a defense with gentleness and respect when a person asks a question. If the individual wants to engage in a contentious argument, or becomes argumentative, then walk away and refrain from becoming involved in such an intense encounter. There is a difference when someone wants to learn and legitimately seeks counsel. It is quite another when they only want to speak and argue their point of view. Such a discussion is fruitless.

A young man recently disputed with church elders concerning the doctrine of propitiation. He did not believe Jesus Christ received the wrath of God the Father, while on the cross, on behalf of sinners. Having this perspective prevents the church’s leadership from allowing him to become a member. I, and others, have patiently answered his questions. We have shared and explained the pertinent biblical passages.

However, it is apparent he does not want to listen to anything we say. He remains resolute and un-submissive to church leadership. Therefore, the elders no longer engage with him about this issue, in spite of his frequent attempts to do so. Consequently, he is not allowed to become a church member.

Being faithful people of God is not always easy. However, it is the right thing to do. God calls us to endurance.

May the Lord’s truth and grace be found here. Have a God honoring day in the Lord.

Soli deo Gloria!

^11 “The saying is trustworthy, for: “If we have died with him, we will also live with him; ¹²  if we endure, we will also reign with him; if we deny him, he also will deny us; ¹³ if we are faithless, he remains faithful—for he cannot deny himself.” (2 Timothy 2:11–13 (ESV)

Throughout this study of 2 Timothy, I will extensively refer to John Calvin’s commentary on particular verses. I trust you will find them helpful, as I do, in understanding the biblical text.

 A faithful saying. He makes a preface to the sentiment which he is about to utter; because nothing is more opposite to the feeling of the flesh, than that we must die in order to live, and that death is the entrance into life; for we may gather from other passages, that Paul wanted to make use of a preface of this sort, in matters of great importance, or hard to be believed.

If we die with him, we shall also live with him. The general meaning is, that we shall not be partakers of the life and glory of Christ, unless we have previously died and been humbled with him; as he says, that all the elect were “predestinated that they might be conformed to his image.” (Romans 8:29.)

This is said both for exhorting and comforting believers. Who is not excited by this exhortation, that we ought not to be distressed on account of our afflictions, which shall have so happy a result? The same consideration abates and sweetens all that is bitter in the cross; because neither pains, nor tortures, nor reproaches, nor death ought to be received by us with horror, since in these we share with Christ; more especially seeing that all these things are the forerunners of a triumph.

By his example, therefore, Paul encourages all believers to receive joyfully, for the name of Christ, those afflictions in which they already have a taste of future glory. If this shocks our belief, and if the cross itself so overpowers and dazzles our eyes, that we do not perceive Christ in them, let us remember to present this shield, “It is a faithful saying.” And, indeed, where Christ is present, we must acknowledge that life and happiness are there. We ought, therefore, to believe firmly, and to impress deeply on our hearts, this fellowship, that we do not die apart, but along with Christ, in order that we may afterwards have life in common with him; that we suffer with him, in order that we may be partakers of his glory. By death he means all that outward mortification of which he speaks in 2 Corinthians 4:10.

If we deny him, he will also deny us. A threatening is likewise added, for the purpose of shaking off sloth; for he threatens that they who, through the dread of persecution, leave off the confession of his name, have no part or lot with Christ. How unreasonable is it, that we should esteem more highly the transitory life of this world than the holy and sacred name of the Son of God! And why should he reckon among his people those who treacherously reject him? Here the excuse of weakness is of no value; for, if men did not willingly deceive themselves with vain flatteries, they would constantly resist, being endued with the spirit of strength and courage. Their base denial of Christ proceeds not only from weakness, but from unbelief; because it is in consequence of being blinded by the allurement of the world, that they do not at all perceive the life which is in the kingdom of God. But this doctrine has more need of being meditated on than of being explained; for the words of Christ are perfectly clear, “Whoever shall deny me, him will I also deny” (Matthew 10:33.)

It remains that everyone consider with himself, that this is no childish terror, but the judge seriously pronounces what will be found, at the appointed time, to be true.

If we are unbelieving, he remaineth faithful. The meaning is, that our base desertion takes nothing from the Son of God or from his glory; because, having everything in himself, he stands in no need of our confession. As if he had said, “Let them desert Christ who will, yet they take nothing from him; for when they perish, he remaineth unchanged.”

He cannot deny himself. This is a still stronger expression. “Christ is not like us, to swerve from his truth.” Hence it is evident, that all who deny Christ are disowned by him. And thus he drives away from wicked apostates the flatteries with which they soothe themselves; because, being in the habit of changing their hue, according to circumstances, they would willingly imagine that Christ, in like manner, assumes various forms, and is liable to change; which Paul affirms to be impossible. Yet, at the same time, we must firmly believe what I stated briefly on a former passage, that our faith is founded on the eternal and unchangeable truth of Christ, in order that it may not waver through the unsteadfastness or apostasy of men.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹¹ “The saying is trustworthy, for:  If we have died with him, we will also live with him; ¹² if we endure, we will also reign with him; if we deny him, he also will deny us; ¹³ if we are faithless, he remains faithful— for he cannot deny himself.” (2 Timothy 2:11–13 (ESV)

In 2 Timothy 2:8-13, the Apostle Paul wrote to his young protégé Timothy about the challenges of ministry. Ministry is difficult. Serving the Lord can be tough. What sustains the believer in Christ and the disciple of the Lord is the preeminence of Christ (2:8-9a) and the power of the Word of God (2:9b). Both of these biblical truths enable the servant of the Lord to endure.

Paul called Timothy to endure like a teacher, a soldier, and athlete, and a farmer (vs. 1-7). A teacher does not remain in the study or office but rather teaches in the classroom and from the pulpit. A soldier does not remain in the barracks but engages the enemy on the battlefield. An athlete does not compete sitting on the bleachers but rather on the field, track, diamond or court. A farmer does not remain in the farmhouse but spends his working hours in the field.

What does it mean to endure? What is endurance? Endurance is the capacity to withstand hardship or adversity, especially with faith and patience. Strength is needed to endure, whether the work demands the physical strength of the body or the spiritual strength of the soul.

It was at this moment in his letter to Timothy, Paul quoted what may have been part of an early Christian hymn. As is the truth today, the hymns of the church not only inspire but encourage the saints to endure for the gospel of Christ.

Paul introduced the hymn with the statement “The saying is trustworthy.” The word saying (λόγος; logos) means statement, message and word. What Paul is saying is trustworthy (πιστὸς; pistos) referring to its dependability faithfulness and honor. The trustworthy sayings Paul quoted comprise four stanzas. The personal pronouns him, himself and he all refer to Jesus Christ (vs. 10).

An examination of each stanza is appropriate. All four stanzas are conditional clauses. Each describe an attitude and a consequential action by individuals following, or rejecting, Jesus Christ. The first two stanzas display loyalty to Christ. The last two lines illustrate disloyalty to Christ.

Previously, we examined stanza #1 and #2: “If we have died with him, we will also live with him;” “If we endure, we will also reign with him;” Today, we examine stanza #3 and #4: “if we deny him, he also will deny us;” “If we are faithless, he remains faithful— for he cannot deny himself.”

To deny (ἀρνησόμεθα; arnesometha) is a future middle indicative plural verb. It means if sometime in the future individuals personally and realistically refuse to follow or disown Jesus Christ, the Lord will deny (ἀρνήσεται; arnesetai) them. This is not the case of losing one’s salvation. Rather, it is evidencing these individuals never possessed salvation. They are antichrists.

1 John 2:18–19 (ESV) says, “¹⁸ Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore, we know that it is the last hour. ¹⁹ They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.”

“There are those people who faithfully continue to confess their belief in Christ, and there are those who deny. The ones who are faithful to confess, He will confess. The ones who are unfaithful and deny, He also will deny. They are the Demases’ of the world, who, having loved this world, forsake Christ. They are those like the disciples in John 6 (vs.66), who followed Jesus for a little while, and then walked no more with Him,” explains Dr. John MacArthur.

“If, in the process of persecution, you back out, deny Christ, walk away, it proves you never were genuine, and the Lord will deny you, and maybe someday you’ll hear, “Depart from me, I never knew you,” even though you may say, “Lord, Lord,” in the day of judgment (Matt. 7:21-23).”

To be faithless (ἀπιστοῦμεν; apistoumen) is a present active indicative plural verb. It means if sometime in the present individuals persistently and actively refuse to trust, be committed, depend and worship Jesus Christ, the Lord remains faithful (trustworthy, committed, dependable and honorable) to keep His promise that such individuals will experience eternal damnation.

“If we shall deny (cf. 1 Tim. 5:8) him, he on his part will also deny us.” When a person, because of unwillingness to suffer hardship for the sake of Christ and his cause, disowns the Lord (“I do not know the man!”), then, unless he repents, he will be disowned by the Lord in the great day of judgment (“I do not know you”). See Matt. 26:72; then Matt. 25:12; also Matt. 10:33.”^[1]

“To deny Christ means to be faithless. (The parallelism and also the conclusion— “he … remains faithful”—show that here the meaning of the verb used in the original cannot be: to be unbelieving.) Hence, the hymn continues: “If we are faithless, he on his part …,” but obviously the continuation cannot be “will also be faithless.” One can say, “If we shall deny him, he on his part will also deny us,” but one cannot say, “If we are faithless, he on his part will also be faithless.” Nevertheless, the conclusion of the fourth line corresponds in thought with that of its parallel, the third line; for, the clause “he on his part remains faithful” (line four) is, after all, the same (even more forcefully expressed!) as, “he on his part will also deny us,” for faithfulness on his part means carrying out his threats (Matt. 10:33) as well as his promises (Matt. 10:32)! Divine faithfulness is a wonderful comfort for those who are loyal (1 Thess. 5:24; 2 Thess. 3:3; cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; Phil. 1:6; Heb. 10:23). It is a very earnest warning for those who might be inclined to become disloyal.”^[2]

“I don’t want to live in a gray twilight. I want to use my life to count for God, and if I die, I die to live; and if I endure, I endure to reign. And I am moved by the preeminence of the Lord and His cause, and I am moved by the power of His Word, no matter what men may do. And I am moved by the preeminence of the work we do, to think that we could be a part of God completing redemptive history. What a thrill,” concludes Dr. MacArthur.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

---

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 259.

^[2] Ibid., 259–260.

^“Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.” (2 Timothy 2:10 (ESV)

In 2 Timothy 2:8-13, the Apostle Paul wrote to his young protégé Timothy about the challenges of ministry. Ministry is difficult. Serving the Lord can be tough. What sustains the believer in Christ and the disciple of the Lord is the preeminence of Christ (2:8-9a) and the power of the Word of God (2:9b). Both of these biblical truths enable the servant of the Lord to endure.

Paul called Timothy to endure like a teacher, a soldier, and athlete, and a farmer (vs. 1-7). A teacher does not remain in the study or office but rather teaches in the classroom and from the pulpit. A soldier does not remain in the barracks but engages the enemy on the battlefield. An athlete does not compete sitting on the bleachers but rather on the field, track, diamond or court. A farmer does not remain in the farmhouse but spends his working hours in the field.

What does it mean to endure? What is endurance? Endurance is the capacity to withstand hardship or adversity, especially with faith and patience. Strength is need to endure, whether the work demands the physical strength of the body or the spiritual strength of the soul.

“Timothy has reached a low point, apparently, in his spiritual life and ministry. He is in danger of being ashamed of the Lord and ashamed of Paul. He is failing to use his gift as He ought to. He’s feeling the pressure of persecution from the elders of the church at Ephesus who have defected from the faith and whom he is trying to correct. He is also feeling some animosity and rejection from the congregation at the church at Ephesus because they’re living in ungodliness, and he must set them right,” explains Dr. John MacArthur.

“He definitely feels the heat of the Roman Empire as it moves to persecute Christians. Paul who writes him is in prison at the time of his writing and awaiting his own execution. And Timothy knows that could come to him. The ministry has not been easy. Timothy is young. He is naturally timid. He has his own sins to deal with. He tends to be a little bit weak in some areas of defending the faith against some high-powered philosophy. And so, he’s really struggling.”

“It would be a time in his life when he’s looking for sympathy, a time when he’s crawling into a corner and expecting somebody to come in the corner and soothe his brow, and give him a cold drink, and pat him a little bit, and endeavor to sort of raise his sense of worth. It’s a time in his life when he’s licking his wounds. There may be a little bit of a “poor me” mentality. Even self-pity may have sort of overwhelmed him because of the difficulty. In that situation, he is confronted by the apostle Paul, who doesn’t give him sympathy at all, but rather gives him strength. He says, in effect, “What you need, Timothy, is not sympathy for the difficulty of your situation, what you need is strength for the difficulty of your situation,” concludes Dr. MacArthur.

How is your endurance? Have your weeks been filled with difficult and long days. Do you go to sleep exhausted and wake up tired? Make sure you take a weekly sabbath day for rest, and guard it tenaciously. Learn to say no to good things when they interfere and conflict with the best thing.  Make sure to delegate (Eph. 4:11-12). Also realize you cannot do everything, but you can endure by doing the one thing the Lord called you to do; preach and proclaim the glorious gospel.

Scottish preacher High Black understood the church has always endured while in the midst of suffering.

“Christ’s Church has survived through her power to endure. She was willing to give up anything to hold her ground, willing to pour out blood like water in order to take root. The mustard seed, planted with ears and watered with blood, stood the hazard of every storm, gripped tenaciously the soil, twining its roots around the rocks, reared its head a little higher and spread out its branches a little fuller, and when the tempest came, held on for very life. And then, never hastening, never resting, went on in the divine task of growing, and at last became the greatest of trees, giving shelter to the birds of the air in its wide-spreading branches. So is the kingdom of heaven,” says Black.

“It is a true parable of the Church. She conquered violence not by violence, but by virtue. She overcame force not by force, but by patience. Her sons were ready to die, to die daily. ‘It was given unto them not only to believe in Christ, but also to suffer for his sake,’ Philippians 1:29. They would not be stamped out. When their persecutors thought they were scattered like chaff, it turned out they were scattered like seed. The omnipotent power of Rome was impotent before such resolution. The battle, not the barracks is the place to make soldiers. The Church met the empire and broke it through the sheer power to endure. She was willing to suffer and to suffer and to suffer, and afterward to conquer,” concludes Black

“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. ² Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. ³ Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, ⁴ and endurance produces character, and character produces hope, ⁵ and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” (Romans 5:1–5 (ESV)

May the Lord’s truth and grace be found here. Have an enduring day in the Lord.

Soli deo Gloria!

⁸ “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, ⁹ for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” (2 Timothy 2:8–9 (ESV)

Throughout this study of 2 Timothy, I will extensively refer to John Calvin’s commentary on particular verses. I trust you will find them helpful, as I do, in understanding the biblical text.

Remember that Jesus Christ, being raised from the dead. He expressly mentions some part of his doctrine, which he wished to go down to posterity, entire and uncorrupted. It is probable that he glances chiefly at that part about which he was most afraid; as will also appear clearly from what follows, when he comes to speak about the error of “Hymenaeus and Philetus,” (2 Timothy 2:17😉 for they denied the resurrection, of which we have a sure pledge in this confession, when they falsely said that it was already past.

How necessary this admonition of Paul was, the ancient histories show; for Satan put forth all his strength, in order to destroy this article of our faith. There being two parts of it, that Christ was born “of the seed of David,” and that he rose from the dead; immediately after the time of the Apostles, arose Marcion, who labored to destroy the truth of the human nature in Christ; and afterwards he was followed by the Manichaeans; and even, in the present day, this plague is still spreading.

So far as relates to the resurrection, how many have been employed, and with what diversified schemes, in laboring to overthrow the hope of it! This attestation, therefore, means as much as if Paul had said, “Let no one corrupt or falsify my gospel by slanders; I have thus taught, I have thus preached, that Christ, who was born a man of the seed of David, rose from the dead.”

According to my gospel. He calls it “his gospel,” not that he professes to be the author but the minister of it. Now, in the resurrection of Christ we all have a sure pledge of our own resurrection. Accordingly, he who acknowledges that Christ has risen affirms that the same thing will take place with us also; for Christ did not rise for himself, but for us. The head must not be separated from his members. Besides, in the resurrection of Christ is contained the fulfillment of our redemption and salvation; for it is added, from the dead. Thus Christ, who was dead, arose. Why? and for what purpose? Here we must come to ourselves, and here too is manifested the power and fruit of both, namely, of his resurrection and of his death; for we must always hold by this principle, that Scripture is not wont to speak of these things coldly, and as matters of history, but makes indirect reference to the fruit.

Of the seed of David.  This clause not only asserts the reality of human nature in Christ, but also claims for him the honor and name of the Messiah. Heretics deny that Christ was a real man, others imagine that his human nature descended from heaven, and others think that there was in him nothing more than the appearance of a man. Paul exclaims, on the contrary, that he was “of the seed of David;” by which he undoubtedly declares that he was a real man, the son of a human being, that is, of Mary. This testimony is so express, that the more heretics labor to get rid of it, the more do they discover their own impudence. The Jews and other enemies of Christ deny that he is the person who was formerly promised; but Paul affirms that he is the son of David, and that he is descended from that family from which the Messiah ought to descend.

In which I am a sufferer. This is an anticipation, for his imprisonment lessened the credit due to his gospel in the eyes of ignorant people. He, therefore, acknowledges that, as to outward appearance, he was imprisoned like a criminal; but adds, that his imprisonment did not hinder the gospel from having free course; and not only so, but that what he suffers is advantageous to the elect, because it tends to confirm them. Such is the unshaken courage of the martyrs of Christ, when the consciousness of being engaged in a good cause lifts them up above the world; so that, from a lofty position, they look down with contempt, not only on bodily pains and agonies, but on every kind of disgrace.

Moreover, all godly persons ought to strengthen themselves with this consideration, when they see the ministers of the gospel attacked and outraged by adversaries, that they may not, on that account, cherish less reverence for doctrine, but may give glory to God, by whose power they see it burst through all the hindrances of the world. And, indeed, if we were not excessively devoted to the flesh, this consolation alone must have been sufficient for us in the midst of persecutions, that, if we are oppressed by the cruelty of the wicked, the gospel is nevertheless extended and more widely diffused; for, whatever they may attempt, so far are they from obscuring or extinguishing the light of the gospel, that it burns the more brightly. Let us therefore bear cheerfully, or at least patiently, to have both our body and our reputation shut up in prison, provided that the truth of God breaks through those fetters, and is spread far and wide.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!