Author: drthomasclothier

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!

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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!