His Word Today

²² “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. ²³ Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. ²⁴ And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, ²⁵ correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, ²⁶ and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.” (2 Timothy 2:22–26 (ESV)

2 Timothy 2:22-26 features a series of guidelines from the Apostle Paul to his young protégé Timothy. These verses contain pearls of wisdom from an elder to his younger son in the faith. These verses are almost proverbial in nature. Our immediate focus today is on vs. 22-23.  

To begin with, Paul commanded Timothy to flee youthful passions. Youthful passions were the lusts, cravings and desires often associated with adolescence and spiritual immaturity. To flee meant to presently, actively and obediently avoid and escape from such sinful desires. Paul also commanded to pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.

Commandments concerning personal convictions transitioned to personal relationships. A godly man must not only pursue personal holiness but also godly inter-personal relationships. The Apostle Paul wanted Timothy, and believers today, to see the former will impact the latter.   

The phrase have nothing to do with (παραιτοῦ; paraitou) is one word in the Greek text. It is a present middle imperative verb. Timothy must continuously, personally and obediently shun, avoid and keep way from something. He must not associate with or have anything to do with foolish and ignorant controversies.

The word foolish (μωρὰς; moras) means nonsensical and stupid. The word ignorant (ἀπαιδεύτους; apaideutous) means to be uninstructed and uninformed. Controversies (ζητήσεις; zeteseis) refer to debates and disputes. Ignorance refers to a lack of knowledge. Foolishness refers to not applying the knowledge you have. Controversies are arguments for the sake of arguments. Timothy was to avoid such people who by their lack of knowledge were displaying their foolishness by wanting to consistently argue.  

“Not only must Timothy refrain from waging thoroughly useless word-battles (2 Tim. 2:14), but he should even refuse, politely but definitely, to bother with the well-known (note the article) enquiries that would result in such word-battles (see I Tim. 1:4; 4:7; 6:4; Titus 3:9). Such enquiries are foolish. They are senseless, the kind of investigations which one associates with morons. They are ignorant, “uneducated” or “uninstructed”; that is, they are the work and the mark of ignorant men. The person who has been properly educated in God’s redemptive truth is able to distinguish between the worth-while and the worthless, and does not conduct such worse than useless enquiries (into genealogical and other Jewish-tradition lore). Timothy must constantly refuse to have anything to do with them, for he knows that they breed or generate quarrels.’^[1]

The phrase you know (εἰδὼς; eidos) is a perfect active masculine participle verb. It refers to a past completed action with continuing results. It means to understand and comprehend a truth from the past while you’re living in the present. Timothy knew what Paul was talking about regarding foolish, ignorant controversies. The young pastor had encountered these issues in his past, so he should understand them in his present circumstances.

Timothy knew such foolish, ignorant controversies breed quarrels (γεννῶσι μάχας; gennosi machas). False teachings produce and give rise to sever clashes and fights between individuals.

Have you ever encountered individuals who seemingly love to engage in foolish and ignorant controversies? You do not have to be in their presence very long to know they have a contentious spirit, ready for a fight. Have nothing to do with them.

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), 274.

²² “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. ²³ Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. ²⁴ And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, ²⁵ correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, ²⁶ and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.” (2 Timothy 2:22–26 (ESV)

2 Timothy 2:22-26 features a series of guidelines from the Apostle Paul to his young protégé Timothy. These verses contain pearls of wisdom from an elder to his younger son in the faith. These verses are almost proverbial in nature. Our immediate focus is on vs. 22-23.  

To begin with, Paul commanded Timothy to flee youthful passions. Youthful passions were the lusts, cravings and desires often associated with adolescence and spiritual immaturity. To flee meant to presently, actively and obediently avoid and escape from such sinful desires.

However, the Apostle Paul did not just focus on the negative. He did not exclusively warn Timothy what to avoid, but also what to pursue. To pursue (δίωκε; dioko) is also a present active imperative singular verb. Timothy was to consistently, actively, personally and obediently strive forward and to press toward a goal. He was to do so with great effort. What was Timothy to pursue?

Timothy’s pursuit as a pastor and a godly individual was not fame and fortune. It was not popularity and prestige from the pulpit. Rather, Timothy was to pursue the fruit of the Spirit (Gal. 5:22-23). He was to pursue those qualities which accord with godliness (2 Peter 1:3).

Paul called Timothy, and believers in Christ today, to the virtues of righteousness, faith, love, and peace along with the command to “flee youthful passions” (v. 22).  John Calvin commented that youthful passions, are “any impetuous passions to which the excessive warmth of that age is prone.” During adolescence, individuals often pursue what is new and fresh, thinking they, and the fallen culture, know what is best. Godly people do not do such things but rely on the inspired truth of the Word of God and the wisdom of the church in pursuing godliness.

What is godliness? Godliness (εὐσέβειαν; eusebeian) refers to a commitment to biblical truth and the obedience corresponding to biblical truth. In today’s featured biblical text, the apostle lists several characteristics displaying a commitment to biblical truth. These include righteousness, faith, love, peace, and purity.

Righteousness (δικαιοσύνην; dikaiosynen) is doing what God requires of His people. It is living in obedience to the Word of God. It is doing what God says is right, because He has declared it to be the right thing to do. This involves a believer’s thoughts, emotions and decisions. Dr. William Hendriksen writes, “It is that state of heart and mind which is in harmony with God’s law (“righteousness”).”^[1]

Faith (πίστιν; pistin) involves not only knowledge of God and agreement with such knowledge, but also dependence, commitment, trust and worship of the Lord. It is faithfulness. Such faith is a “humble and dynamic confidence in God (“faith”).” ^[2]

Love (ἀγάπην; agapen) is a self-sacrificial love of the will. It is the highest expression of love. It is the kind of love the Lord has for sinners (John 3:16; I John 4:7-11). It is the love believers in Christ are to display to one another (I Cor. 13:1-8a). Agape love is a “deep personal affection for the brothers, including in your benevolent interest even the enemies (“love”).”^[3]

Peace (εἰρήνην; eirenen) is tranquility and freedom from worry. It is beyond all human understanding (Phil. 4:6-7). Peace is “undisturbed, perfect understanding (“peace”).”^[4]

Purity (καθαρᾶς; katharas) is what Paul called pure. It is cleanliness unto what is morally and spiritually clean and abandonment of what is not. It involves the heart (καρδίας; kardias) or the soul. Purity is to be contained in the believer’s thoughts, emotions, and decisions. It is not just what a believer in Christ does, but it is who they are.

These qualities are consistent with everyone who calls upon the Lord. This involves not only personal prayer but also personal praise.

Dr. Sproul concludes by writing, “Our culture tells us every day to ignore the old and pursue what is new and “exciting.” The Word of God, on the other hand, would have us stay true to the teachings that have been known by the Lord’s people for centuries through the instruction of Scripture, for only these can produce in us a character that perseveres. Are you tempted to run after new teaching or do you depend on the tested truths of orthodox, biblical Christianity?”

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), 274.

^[2] Ibid., 274.

^[3] Ibid., 274.

^[4] Ibid., 274.

²² “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. ²³ Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. ²⁴ And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, ²⁵ correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, ²⁶ and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.” (2 Timothy 2:22–26 (ESV)

2 Timothy 2:22-26 features a series of guidelines from the Apostle Paul to his young protégé Timothy. These verses contain pearls of wisdom from an elder to his younger son in the faith. These verses are almost proverbial in nature. Our immediate focus is on vs. 22-23.  

“Developing a character that proves its mettle in the crucible of suffering not only involves a negative action in the form of avoiding certain people, it also requires us to pursue certain positive qualities with the help of God’s Spirit. Righteousness, faith, love, and peace, when present in our lives, plant our feet firmly upon the Rock (vv. 22–23). Today’s passage is reminiscent of Galatians 5:22–23 and 1 Timothy 6:11, and it is easy to see how the traits the apostle lists in 2 Timothy 2:22–23 fortify us for endurance. Personal righteousness makes us eager to mortify the sin that takes our eyes off Christ. Faith trusts the bedrock of the Almighty’s promises and gives us peace to see that His plan will succeed even when things look bleak. And love leads us to deal gently with stumbling believers, helping us restore them so that they can later help us in our struggles,” explains Dr. R. C. Sproul.

So. (δὲ; de) is a logical connective conjunction. It means on the other hand or now. The apostle Paul used this word to connect the current context of today’s featured verses with the preceding context of 2:20-21.

Flee youthful passions. To flee (φεῦγε; pheuge) is a present active imperative singular verb. Paul commanded Timothy to presently, actively, personally and obediently escape, avoid and quickly disappear or become invisible to youth passions. Youthful (νεωτερικὰς; neoterikas) refers to adolescence. Passions (ἐπιθυμίας; epithumias) means lusts or evil desires. This command parallels what Paul wrote in I Timothy 4:12: “Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.”  

“When Paul wrote these words, Timothy must have been 37–42 years of age (see 1 Tim. 4:12). He was still rather young, especially in relation to the position of trust and responsibility which he occupied. So, the apostle warns him against “the (or “those well-known,” note the article) desires of youth.” But just what does he mean?

The word desire that is used in the original, whether in a favorable or unfavorable sense, always indicates strong yearning. As the footnote indicates, it is used far more often in an unfavorable than in a favorable sense. In the present passage, it is definitely sinful desire that is meant (“From the desires of youth flee away”). Such sinful desires, as the footnote also proves, can be classified more or less after the manner of modern psychology (though here these yearnings would hardly be called sinful), as follows:

Pleasure, etc., the inordinate craving for the satisfaction of the physical appetites: the “lust” for food and drink, pleasure-madness, uncontrolled sexual desire (Rom. 1:24; Rev. 18:14, etc.); (2). Power, etc., the ungoverned passion to be Number 1, the lust to “shine” or be dominant. This results in envy, quarrelsomeness, etc. This sinful tendency is included prominently in such references as Gal. 5:16, 24; 2 Peter 2:10, 18; Jude 16, 18; (3). Possessions, etc., uncontrolled yearning for material possessions and for the “glory” that goes with them (see 1 Tim. 6:9 in its context).^[1]

How does a believer in Christ flee youthful passions. In a practical sense, it involves the following steps. (1) Know your surroundings and circumstances; (2) Avoid situations that encourage temptation; (3) Pursue godly affections which strengthen holiness; (4) Seek God’s strength and confess sin regularly in prayer; (5) Read and meditate on God’s Word to expose and combat sin; (6) Be accountable to other believers in Christ; and (7) Trust Christ’s power to overcome sin.

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), 271–272.

²⁰ Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. ²¹ Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.” (2 Timothy 2:20–21 (ESV)

 Today’s blog features a John Calvin’s commentary on 2 Timothy 2:20-21.

In a great house. He now goes farther, and demonstrates by a comparison, that when we see some who, for a time, made a show of distinguished piety and zeal, fall back shamefully, so far from being troubled on account of it, we ought rather to acknowledge that this arrangement is seemly and adapted to the providence of God. Who will find fault with a large house, in which there is abundance of every kind of furniture, and which accordingly contains not only those articles which are fitted for purposes of display, but likewise those which are of a meaner sort? This diversity is even ornamental, if, while the sideboard and the table glitter with gold and silver, the kitchen is furnished with vessels of wood and of earthenware. Why then should we wonder if God, the head of the family, so rich and so abundantly supplied with everything, has in this world, as in a large house, various kinds of men, as so many parts of furniture?

Commentators are not agreed, however, whether the “great house” means the Church alone, or the whole world. And, indeed, the context rather leads us to understand it as denoting the Church; for Paul is not now reasoning about strangers, but about God’s own family. Yet what he says is true generally, and in another passage the same Apostle extends it to the whole world; that is, at Romans 9:21, where he includes all the reprobate under the same word that is here used. We need not greatly dispute, therefore, if any person shall apply it simply to the world. Yet there can be no doubt that Paul’s object is to shew that we ought not to think it strange, that bad men are mixed with the good, which happens chiefly in the Church.

If any man shall cleanse himself from these. If the reprobate are “vessels for dishonor,” they have that dishonor confined to themselves, but they do not disfigure the house, or bring any disgrace on the head of the family, who, while he has a variety of articles of furniture, appropriates each vessel to its proper use. But let us learn, by their example, to apply them to better and worthier uses; for in the reprobate, as in mirrors, we perceive how detestable is the condition of man, if he do not sincerely promote the glory of God. Such examples, therefore, afford to us good ground for exhortation to devote ourselves to a holy and blameless life.

There are many who misapply this passage, for the sake of proving that what Paul elsewhere (Romans 9:16) declares to belong “to God that showed mercy,” is actually within the power of “him that wills and him that runs.” This is exceedingly frivolous; for Paul does not here argue about the election of men, in order to shew what is the cause of it, as he does in the ninth chapter of the Epistle to the Romans (Romans 9); but only means that we are unlike wicked men, whom we perceive to have been born to their perdition.

It is consequently foolish to draw an inference from these words, about the question whether it is in a man’s power to place himself in the number of the children of God, and to be the author of his own adoption. That is not the present question. Let this short warning suffice against those who bid a man cause himself to be predestinated; as if Paul enjoined men to do what they must have done before they were born, and even before the foundations of the world were laid.

Others, who infer from these words that free-will is sufficient for preparing a man, that he may be fit and qualified for obeying God, do not at first sight appear to be so absurd as the former, yet there is no solidity in what they advance. The Apostle enjoins that men who desire to consecrate themselves to the Lord cleanse themselves from the pollution of wicked men; and throughout the Scriptures God gives the same injunction; for we find nothing here but what we have seen in many passages of Paul’s writings, and especially in the Second Epistle to the Corinthians.

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

Soli deo Gloria!

²⁰ “Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. ²¹ Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.” (2 Timothy 2:20–21 ESV)

The Apostle Paul used an analogy to explain the situation Timothy was facing with false teachers in general, and Hymenaeus and Philetus in particular. These two men had swerved from the truth (2 Timothy 2:18). They defected from the faith. It must have been painful for Paul and Timothy to see these men apostatize. It is equally painful for pastors today when the witness congregants, and fellow pastors, depart from the truth of the gospel and embrace false teaching.

“Broken relationships are one of the many ways we experience suffering for the gospel. It hardly seems possible to be a Christian and never suffer the end of a Christian bond, for most of us have known someone that appeared to be in the faith and then later fell away. No matter how hard we encouraged a friend to repent, he would not listen. We were severed from formerly close ties, yet still hoping that this broken bond would help him realize his sin. And despite our confidence that we were right to make clear where we stood (with the gospel), we still feel the hurt when we think of a friend who now seems lost,” explains Dr. R.C. Sproul.

“Even Paul had friends who later showed themselves bereft of the faith they professed. Imagine the pain he felt in casting Alexander, Hymenaeus, and Philetus out of the church (1 Tim. 1:18–20; 2 Tim. 2:16–19), watching former ministry partners fall headlong into deeper error. Still, Paul knew the health of the church was more important than any one relationship, and so he broke them off when necessary, but only after counseling them to return to the faith.”

The word vessels (μόνον; monon) refers to implements of any kind. These may be tools, utensils, or furniture found in a home. In this “great house” analogy, Paul contrasted two kinds of serving dishes. Vessels of gold and silver referred to utensils for honorable purposes. This would include the serving of food to family and guests. Vessels of wood and clay were used for dishonorable purposes. This included gathering garbage or holding and eventually disposing human waste.

The question is not about common everyday vessels within the home. Rather, it is about people serving the Lord in the household of God. The desire of the believer in Christ is to become an honorable vessel God can use. For this to occur, there must be cleansing from what is dishonorable.

Paul wrote, “Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use.” The word cleanses (ἐκκαθάρῃ; ekkathare) is an aorist active subjunctive singular verb. It means to wholeheartedly, actively, singularly and potentially purge and thoroughly clean oneself from what is dishonorable (τούτων; touton). This refers to cleanse or distance oneself from anyone teaching the sinful and corrupting effects caused by false doctrine and false teaching.

“Anyone is whoever wants to be useful to the Lord for noble purposes. Even a common wood bucket or clay pot becomes useful when purged and made holy. cleanses himself. See note on v. 19. The Greek word means “to thoroughly clean out,” or “to completely purge.” For any waste bucket in the house to be used for a noble purpose, it would have had to be vigorously scoured, cleansed, and purged of all vestiges of its former filth,” states Dr. John MacArthur.

Timothy was to separate himself from any false teacher. This was because their heretical doctrine could contaminate him. When a pastor distances himself from such error, he will be a vessel for honorable use (τιμήν; timen). This is one who is valuable and precious for the Lord and His church. He is one who is set apart as holy (ἡγιασμένον; hegiasmenon). This is a perfect passive singular participle. This is a past completed action with continuing results.

“The vessels of dishonor (v. 20)means associating with anyone who teaches error and lives in sin is corrupting (Prov. 1:10–19; 13:20; 1 Cor. 5:6, 11; 15:33; Titus 1:16)—all the more so when they are leaders in the church. This is clearly a call to separate from all who claim to serve God, but do so as filthy implements useful only for the most dishonorable duties,” concludes Dr. MacArthur.

He will be “useful to the master of the house, ready for every good work.” To be useful (εὔχρηστον; euchreston) means to be a serviceable delight for the master of the house; who is the Lord. To be ready (ἡτοιμασμένον; hetoimasmenon) is also a perfect passive singular participle. It means to be prepared and firmly resolved for every good work the Lord has for the man of God.

“This analogy might prove that believers (fine vessels) and unbelievers (dishonorable vessels) will be in the church until the return of Jesus. Yet while the idea of the visible church as a mixed body of believers and unbelievers is biblical (Matt. 13:47–50), it is likely too much to say that Paul intends to convey this meaning here. All he is saying is that those who, by God’s grace, depart from such doctrinal and moral errors and avoid impurity in their lives prepare themselves to be “useful to the master” and “ready for every good work.” This is God’s promise of blessing to all those who pursue holiness (2 Tim. 2:14–21),” concludes Dr. Sproul.

This is what each believer in Christ, and every pastor, must pursue (I Peter 1:13-16). May the Lord’s truth and grace be found here.

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 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!

---

^[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.

^“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!