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“But understand this, that in the last days there will come times of difficulty.” (2 Timothy 3:1 (ESV)

“Confined in a Roman prison (2 Tim. 2:9), the apostle Paul knows his execution is on its way (4:6), and so he sends one last epistle to Timothy, his dear friend and ministry partner. Paul knows that his death will not be the end of God’s work in his part of the world; therefore, Timothy and the church need guidance in his absence. His final letter prepares Christians for the tough job of ministry, explaining that suffering is inevitable and must be endured (chap. 1). Looking to Christ as the model of perseverance, we must teach the gospel to the generations after us (2:1–13), living a life of godliness as a witness to the world in hope that God might grant repentance to His and our enemies (vv. 14–26),” explains Dr. R. C. Sproul.

The Apostle Paul began today’s featured text with a present active imperative verb; understand. To understand (γίνωσκε; ginoske) is a command to comprehend, to perceive and to know. Understanding will not automatically come to this young pastor. It must be obediently pursued. The believer in Christ can never stop seeking to comprehend.

What did Paul specifically have in mind with this present active imperative? The text reveals two things Paul commanded Timothy to understand, comprehend and perceive.

Frist, there would be a period of time the apostle identified as the last days (Heb. 1:2). This is synonymous with the phrase “latter times” (I Tim. 4:1), “last times” (I Peter 1:20), and the “last hour (I John 2:18). The phrase Paul last days (ἐσχάταις hermerais) indicated a final period of time. However, Paul was not referring to the time immediately prior to the Lord’s return. Rather, it was/is the era Christ began by His first advent and concluded at His return. In other words, the church has always existed in the last days. 

Secondly, the last days will come with difficulty. The phrase there will come (ἐνστήσονται; enstesontai) is a future middle indicative plural verb. The future last days will personally be associated with something impending; events which will happen. What will occur will be times of difficulty. The word times (καιροὶ; kaipoi) refers to a season. Difficulty (χαλεποί; chalepoi) means violent, perilous, dangerous and distressful. This is a fitting description of the Christians’ experience throughout church history.

“Difficulty” is used to describe the savage nature of two demon-possessed men (Matt. 8:28). The word for “times” had to do with epochs, rather than clock or calendar time. Such savage, dangerous eras or epochs will increase in frequency and severity as the return of Christ approaches (2 Tim. 3:13). The church age is fraught with these dangerous movements accumulating strength as the end nears. Cf. Matt. 7:15; 24:11–12, 24; 2 Pet. 2:1–2,” states Dr. John MacArthur.

“Why does Paul introduce this chapter with such an emphatic command to Timothy to ‘understand this’? After all, the existence of active opposition to the gospel was evident. Paul himself had been arrested, chained and imprisoned because of his own loyalty to it (1:11, 12; 2:9). Everybody in Asia had repudiated him, as Timothy was well aware (1:15).”^[1]

“So why does the apostle enjoin Timothy to understand what he already knows? Surely because he wants to emphasize that opposition to the truth is not a passing situation, but a permanent characteristic of the age. Perhaps he fears that Timothy will be over-optimistic, hoping that if he lies low for a while, the storm will pass. But Paul gives him no such hope. We too should ‘understand this’, and be quite clear about the perils and troubles which will beset us if we stand firm in the truth of the gospel.”^[2]

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] John R. W. Stott, Guard the Gospel the Message of 2 Timothy, The Bible Speaks Today (Downers Grove, IL: InterVarsity Press, 1973), 81.

^[2] Ibid.,81-82.

The following is an excerpt from Dr. J. Ligon Duncan’s message entitled Flee and Pursue. His sermon text was from 2 Timothy 2:22-26. He preached this message on April 17, 2005.

If you have your Bibles, I’d invite you to turn with
me to II Timothy, chapter two. As we’ve been working through this great book
together, we’ve seen Paul in this chapter over and over give glorious
directions, imperatives, to this young minister, Timothy. And we’ve seen that
those directions are relevant to any age, any era of ministry.

But we’ve also seen that these instructions for
Timothy are not just for Timothy, and they’re not just for preachers, and
they’re not just for elders; but they’re for the whole church–the whole of the
people of God. Even when Paul is giving directions to Timothy, there is
something for us to learn in those directions. Sometimes those directions have a
direct application to us, wherein we are to have the same attitude or demeanor,
or to do the same things, that Paul is calling Timothy to do. Sometimes those
directions are indirect in their applications to us, in that we are, in light of
what Timothy and other faithful ministers are instructed to do, we are to
respond to them in light of the way that God tells them to carry out their work.

Now, in the passage today that we’re going to look
at (beginning in verse 22 and going down to verse 26, right at the end of the
chapter) we’re going to see eight of these imperatives… eight of these
directions…that God gives to Timothy; but, understand that the message is
actually simpler than that.

Paul’s message to Timothy–God’s message to you
and me today–is that Timothy’s teaching in the church is to have the focus, it
is to have the aim, it is to have the design of promoting edification and unity
in the local congregation.

All that he does in teaching and all that he does in
responding to those who are teaching error in the church is to have as its goal,
as its aim, as its end, the promotion of edification by the word of truth; and
thus, unity in the local congregation.

Each of the specific commands that Paul gives to
Timothy here fits in that larger design. Let me just walk you through those
specific commands so that you can see them as we read, in just a few moments.

First of all, in verse 22 he tells Timothy to
“flee…flee from youthful passions”, or youthful tendencies or desires.

Secondly, you’ll notice again in verse 22
that contrary to that he tells him to “pursue righteousness.” So, he’s supposed
to flee from youthful passions, but he’s supposed to pursue righteousness.

Thirdly, notice in verse 23 he’ll tell him to
refuse something. What? Foolish speculations, or, foolish and ignorant
speculations.

Fourthly, in verse 24, notice he says,
‘Timothy, you are not to be quarrelsome.’ Don’t be quarrelsome–the fourth
directive.

Fifth, again in verse 24, on the contrary,
“…be kind…be kind to all.” That’s the fifth direction he gives him.

Sixth, ‘Timothy, you must be able to
teach.’ And so, he directs him to cultivate this kind of practical teaching
ability.

Seventh, ‘You are to be patient when
wronged.’

Finally, if you look at verses 25 and 26, and
the very first phrase of verse 25, ‘You are to with gentleness correct those who
are in opposition.’

So, he gives these eight imperatives (or directives)
to Timothy, but his goal is simply this: again, just as we saw last week, he
desires Timothy to engage in a teaching ministry and in a correcting ministry
that ultimately has in view the promotion of unity and edification in the local
congregation.

We just have heard the choir singing some beautiful
words which are a paraphrase, Isaac Watts’ paraphrase of the Twenty-third
Psalm.

1. My Shepherd will supply my need;
Jehovah is His name;
In pastures fresh He makes me feed,
Beside the living stream.
He brings my wand’ring spirit back,
When I forsake His ways;
And leads me, for His mercy’s sake,
In paths of truth and grace.

2. When I walk thro’ the shades of death
Thy presence is my stay;
One word of Thy supporting breath
Drives all my fears away.
Thy hand, in sight of all my foes,
Doth still my table spread;
My cup with blessings overflows,
Thine oil anoints my head.

3. The sure provisions of my God
Attend me all my days;
O may Thy house be my abode,
And all my work be praise.
There would I find a settled rest,
While others go and come;
No more a stranger, nor a guest,
But like a child at home. – Isaac Watts

If you would look at the very end of that, and look at the petition:

“O may Thy house be my abode,
and all my work be praise!

There would I find a settled
rest while others go and come,

No more a stranger, nor a guest;
but like a child at home.”

And that petition of David’s is to be a part of the
edification that Timothy’s teaching is supposed to promote. In other words,
Timothy’s edifying is not just giving you seven principles for this, or twelve
steps for that, or five clues to this–but it is to cultivate an edification in
you in which you more and more desire, more than anything else in the world, to
have union and communion with God through Jesus Christ. That more than anything else in the world, you long to know God savingly, now and forever; and to live with Him, loving Him, loving His children, loving your neighbors. And so, it is an edification which is focused on glorifying and enjoying God, and everything
else falls into place when that teaching focus is understood.

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

Soli deo Gloria!

The following is a summary of 2 Timothy 2 by Dr. William Hendriksen. Dr. Hendriksen (18 November 1900 – 12 January 1982) was a Dutch-born American minister, New Testament scholar, and writer of Bible commentaries.

In view, then, of the examples and of the gift which he has received, let Timothy—Paul’s “child”—be strengthened in the grace that is in Christ Jesus. In order to become strong himself and to benefit the church, let him teach men who, in turn, are qualified to teach others. To such men let him entrust those teachings which he—among many others, “witnesses” all—has heard from the lips of Paul throughout their years of association with each other.

Now this activity of teaching—in fact, all the work of the ministry—will not be easy, but will result in hardship for Timothy. Let him then be a noble soldier and suffer hardship along with Paul and the witnesses just mentioned. Let him be encouraged by the fact that only the soldier who fights wholeheartedly, only the athlete who competes according to the rules, and only the farmer who works hard, will receive their reward.

Thus, also Timothy will receive his reward. Let him rely on his Lord, who will give him understanding in all matters. Let him, moreover, keep in memory Jesus Christ. He, too, performed his task wholeheartedly, obediently—never breaking any divine rule—, and diligently. And did he not receive his reward? Was he not raised from the dead, and does he not reign on high as the rightful spiritual heir of David? Is this not true according to the gospel which Paul cherishes as his very own (“my gospel”)?

For this gospel Paul suffers hardship, even to bonds, as if he were a criminal. But he is greatly comforted by the fact that though he himself is bound, the word of God which he proclaims is not bound but accomplishes God’s pleasure in the hearts and lives of all the elect, in order that they may obtain the salvation which centers in Christ Jesus with everlasting glory.

Four lines of what was probably an early-church hymn are now quoted. These show that loyalty to Christ and steadfastness even in the midst of bitter persecution are ever rewarded by the privilege of living and reigning with Christ; while, on the contrary denial and disloyalty are punished by being rejected by him who ever remains faithful to his threats as well as to his promises, not being able (adds Paul) to do otherwise.

In the second part of this chapter the apostle shows that word-battles, profane empty-chatter, and foolish inquiries serve no useful purpose and breed quarrels. Timothy must do his utmost to win God’s approval, as a workman who has nothing to be ashamed of, one who rightly handles the word of the truth. The errorists will make progress, indeed, but what kind of progress? They will advance … to an increase of ungodliness! Their word will “have pasture,” eating its way like a malignant tumor.

Among the ring-leaders of these false teachers are Hymenaeus and Philetus, men who teach that the only resurrection is the spiritual one, which, they say, has already occurred! But though these do upset the faith of some, God’s true church remains steadfast. It is his solid foundation. Its members are protected by the Father, owned by the Son, and certified by the Spirit. In other words, they are sealed. And on that seal there are two inscriptions, one stressing the divine side of their salvation: “The Lord knows who are his”; and the other bringing out the human side: “Let everyone who names the name of the Lord stand aloof from unrighteousness.”

With the visible church, however, it is as with a large house: not everything in it is equally valuable: some “vessels” are destined for honor; others for dishonor. Hence, it should not cause any surprise that men like Hymenaeus and Philetus have a following. But if anyone will effectively cleanse himself from men of this type and their evil influences, he will be … very useful to the Master, prepared for every good work. This applies also to Timothy.

Now in order to become thus thoroughly qualified, Timothy must also flee away from the sinful desires that pertain to the younger generation. Positively, he should steadfastly pursue faith, love, etc. He must not be quarrelsome but gentle to all. Only in this way will he be qualified to teach. Such teaching will require that he exercise great patience, even under injuries. When opposed, he should correct his opponents with mildness, in the hope that possibly God may grant them conversion, a complete mental, moral, and spiritual turn-about which leads to acknowledgment of the truth and to soberness. Thus, they will have been delivered from the snare set by the devil, by whom they had been taken captive to do his (that is, the devil’s) will.^[1]

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), 277–278.

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 2:24–26 (ESV)

Today’s essay featured commentary from John Calvin.

But the servant of the Lord must not fight. Paul’s argument is to this effect: “The servant of God must stand aloof from contentions; but foolish questions are contentions; therefore, whoever desires to be a ‘servant of God,’ and to be accounted such, ought to shun them.” And if superfluous questions ought to be avoided on this single ground, that it is unseemly for a servant of God to fight, how impudently do they act, who have the open effrontery of claiming applause for raising incessant controversies? Let the theology of the Papists now come forth; what else will be found in it than the art of disputing and fighting? The more progress any man has made in it, the more unfit will he be for serving, Christ.

But gentle towards all, qualified for teaching. When he bids the servant of Christ be “gentle,” he demands a virtue which is opposite to the disease of contentions. To the same purpose is what immediately follows, that he beδιδακτικός, “qualified for teaching.” There will be no room for instruction, if he have not moderation and some equability of temper. What limit will be observed by a teacher, when he is warmed for fighting? The better a man is qualified for teaching; the more earnestly does he keep aloof from quarrels and disputes.

Patient to the bad. The importunity of some men may sometimes produce either irritation or weariness; and for that reason, he adds, “bearing with them,” at the same time pointing out the reason why it is necessary; namely, because a godly teacher ought even to try whether it be possible for him to bring back to the right path obstinate and rebellious persons, which cannot be done without the exercise of gentleness.

“When he says, that we must be “gentle towards all, “he means that we ought to be easy and affable in receiving all who come to be taught in the gospel, for if we do not give them access it is like shutting the door against them, so that they shall never have it in their power to approach to God. We must, therefore, have that mildness and humanity dwelling in us, so as to be ready to receive all who wish to be instructed. And therefore, he adds, that we must be `qualified for teaching,’ as if he had said, that those things are connected with each other, gentleness and skill in teaching. The reason is, if a man be fierce and inaccessible, it will never be possible for us to receive instruction from him. He who wishes to be a good teacher must conduct himself with civility, and must have some way of drawing those who come to him, so as to gain their affections; and that cannot be, unless he has that ‘gentleness’ of which Paul speaks. Thus, we see how he intended to confirm what he had briefly stated, that a man who is quarrelsome, and addicted to disputes and contentions, is in no degree a servant of God. And why? As servants of God, must we not labor to gain poor ignorant persons? And that cannot be, unless we are mild, unless we hear patiently what they say, unless we bear with their weakness, until by little and little they are edified. If we have not that, it is like casting them off.”

If sometime God grant to them repentance. This expression, “If sometime,” or “If perhaps,” points out the difficulty of the case, as being nearly desperate or beyond hope. Paul therefore means that even towards the most unworthy we must exercise meekness; and although at first there be no appearance of having gained advantage, still we must make the attempt. For the same reason he mentions that “God will grant it.” Since the conversion of a man is in the hand of God, who knows whether they who today appear to be unteachable shall be suddenly changed by the power of God, into other men? Thus, whoever shall consider that repentance is the gift and work of God, will cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and watering, and, while we do this, we must look for the increase from God. (1 Corinthians 3:6.) Our labors and exertions are thus of no advantage in themselves; and yet, through the grace of God, they are not fruitless.

To the knowledge of the truth. We may learn from this what is the actual repentance of those who for a time were disobedient to God; for Paul declares that it begins with “the knowledge of the truth.” By this he means that the understanding of man is blinded, so long as it stands out fiercely against God and his doctrine.

And deliverance from the snare of the devil. Illumination is followed by deliverance from the bondage of the devil; for unbelievers are so intoxicated by Satan, that, being asleep, they do not perceive their distresses. On the other hand, when the Lord shines upon us by the light of his truth, he wakens us out of that deadly sleep, breaks asunder the snares by which we were bound, and, having removed all obstacles, trains us to obedience to him.

By whom they are held captive. A truly shocking condition, when the devil has so great power over us, that he drags us, as captive slaves, here and there at his pleasure. Yet such is the condition of all those whom the pride of their heart draws away from subjection to God. And this tyrannical dominion of Satan we see plainly, every day, in the reprobate; for they would not rush with such fury and with brutal violence into every kind of base and disgraceful crimes, if they were not drawn by the unseen power of Satan. That is what we saw at Ephesians 2:2, that, Satan exerts his energy in unbelievers.

Such examples admonish us to keep ourselves carefully under the yoke of Christ, and to yield ourselves to be governed by his Holy Spirit. And yet a captivity of this nature does not excuse wicked men, so that they do not sin, because it is by the instigation of Satan that they sin; for, although their being carried along so resistlessly to that which is evil proceeds from the dominion of Satan, yet they do nothing by constraint, but are inclined with their whole heart to that to which Satan drives them. The result is, that their captivity is voluntary.

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

Soli deo Gloria!

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 2:24–26 (ESV)

The Apostle Paul counseled his young protégé Timothy to not be quarrelsome, but kind, able to teach, patiently enduring evil and correcting opponents of biblical truth with gentleness. What is the potential outcome with such recommended and godly behavior? The answer Paul gave was God may perhaps grant repentance to opponents of the Gospel leading them to a knowledge of the truth.

What are some other results of conversion? Paul by no means provided an exhaustive list in today’s text. However, he did list three consequences conversion accomplishes in the soul of the sinner.

First, the sinner may come to their senses. This phrase in English is one word in Greek (ἀνανήψωσιν; ananepsosin). It is an aorist active subjunctive plural verb. It means to wholeheartedly, actively, collectively and potentially return to a right state of mind or thinking.

“The Apostle Paul hopes, accordingly, “that they may return to soberness” (ἀνανήψωσιν). (This is the only occurrence of this compound verb in the New Testament. Through the work of the ministry may the adversaries be brought back to their senses; may they be aroused from their dull stupor, being delivered “out of the snare of the devil,” that is, out of the snare set by the devil, the snare into which he had lured them, that they might do his will (1 Tim. 3:7).”^[1]

Dr. John MacArthur writes, “He uses a verb ananēphō which means to return from drunkenness, sober up, come out of a stupor. It’s used only here in the New Testament. There’re all kinds of lies floating out around there, all through the world, filtered into Christianity by the dialogue that the church always wants to have. These false teachers numb the conscience, confuse the mind, paralyze the will, and catapult even believers into a spiritual stupor like some kind of drunkenness from which they need to be delivered because it is a snare of the Devil. And he’ll hold them captive, as long as he can, and render them useless. And so, we need to deliver them by a confrontive will.”

Second, they may escape from the snare of the devil. The word snare (παγίδος;  pagidos) refers to danger or a trap. This snare is sourced in and originates from the devil (διαβόλου; diabolou). He is the diabolical one who is dangerous and wicked. To escape from (ἐκ; ek) means to be free and independent from the Devil.

Third, the sinner is freed to no longer do the Devil’s will. Prior to conversion, the sinner was captured to do his, the Devil’s, will. The phrase after being captured (ἐζωγρημένοι; exogremenoi) is a perfect passive plural participle. It means to be brought under control. The word will (θέλημα; thelema) means to do what is desired or purposed.

“False teaching and all its negative consequences in the church are always the handiwork of Satan, but God in His grace often salvages the situation through the Christlike ministry of His servants.”^[2]

1. I once was lost in darkest night
Yet thought I knew the way
The sin that promised joy and life
Had led me to the grave
I had no hope that You would own
A rebel to Your will
And if You had not loved me first
I would refuse You still.

2 But as I ran my hell-bound race
Indifferent to the cost
You looked upon my helpless state
And led me to the cross
And I beheld God’s love displayed
You suffered in my place
You bore the wrath reserved for me
Now all I know is grace.

3. Now, Lord, I would be Yours alone
And live so all might see
The strength to follow Your commands
Could never come from me
O Father, use my ransomed life
In any way You choose
And let my song forever be
My only boast is You.

CHORUS
Hallelujah! All I have is Christ
Hallelujah! Jesus is my life.

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), 276.

^[2] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 755–756.

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 2:24–26 (ESV)

The Apostle Paul counseled his young protégé Timothy to not be quarrelsome, but kind, able to teach, patiently enduring evil and correcting opponents of biblical truth with gentleness. What is the potential outcome with such recommended and godly behavior?

The answer Paul gave was God may perhaps grant repentance to opponents of the Gospel. God is the subject and He is the one who has the power to grant such repentance. The phrase may grant (δώῃ; doe) is an aorist active subjunctive singular verb. It means God wholeheartedly, actively and potentially give and cause repentance to occur. The subjunctive mood in Greek expresses actions that are desired, possible, or hypothetical. It is used to convey intentions, wishes, or conditions rather than stating facts.

The word repentance (μετάνοιαν; mentanoiian) means to change one’s way of life and living. Repentance is turning from something or someone. It involves a change of mind, judgement, purpose and behavior.

Dr. Charles Horne writes, “Repentance is the gift of God, the purchase of Christ and the work of the Holy Spirit. “When they heard these things, they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life” (Acts 11:18 (ESV). It is implanted by the Spirit at regeneration, or quickening.”

Repentance includes a godly sorrow for sin (2 Cor. 7:10). Repentance is a turning from idols (I Thess. 1:9). Repentance is also turning from vain things (Acts 14:15), from darkness (26:28a), and from the power of Satan (26:18b). Both repentance and faith are necessary components in the conversion of the sinner.

The sinner must be brought by God to a knowledge of his lost condition (Rom 3:20; Ps. 51:1-4; Ezek. 36:31). He must also know the divine remedy for sin (Rom. 10:13-17; Ps. 9:10; Phil. 3;8). The sinner must have a broken and contrite heart (Jer. 31 :19; Ps. 51:17; 2 Cor. 7:10). He must also be in agreement and feel drawn to Christ with heart assent (John 4 :43; I Thess. 2:13). Finally, the sinner must turn from the ways of sin (Acts 26:18; Exek.14:6; 2 Cor. 7:11) and turn to Christ to truth in Him alone for salvation (Acts 16:31; 15:11; Phil. 3:9).

The efficient cause for conversion is God (Jer. 13:23; Rom. 9:16; John 1:12-13).  The moving cause is the good will of God in regeneration (I Cor.; 6:9-11; Eph. 2:1-4). The instrumental cause of conversion is the Word of God. Faith comes by hearing and hearing by the word of God (Rom. 10:17; Gal. 3:1-2; I Cor. 3:1-5).

Repentance and faith are works solely of God. The Apostle Paul made this clear to the church in Corinth. “And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. ² For I decided to know nothing among you except Jesus Christ and him crucified. ³ And I was with you in weakness and in fear and much trembling, ⁴ and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, ⁵ so that your faith might not rest in the wisdom of men but in the power of God.” (1 Corinthians 2:1–5 (ESV)

English Baptist pastor, biblical scholar and theologian John Gill (1697-1771) rightly stated, “Conversion is the motion of the soul towards God; but as this cannot be in a dead man, and unless he is quickened, so not unless he is drawn by efficacious grace. Wherefore, God in conversion draws men with loving kindness to Himself and with the cords of love to His Son. For no man, says Christ, can come to me except the Father, which hath sent me, draw him (John 6:44).”

Conversion results in a leading to a knowledge of the truth. Repentance and faith results, or leads to (εἰς; eis) a knowledge (ἐπίγνωσιν; epignosin) recognition or understanding of the truth (ἀληθείας; aletheias) solely of God.

“The word used in the original to indicate this basic change (μετάνοια) means more than repentance. It is conversion (cf. 2 Cor. 7:8–10), a term which looks forward as well as backward, whereas repentance mainly looks backward. Conversion, moreover, affects not only the emotions but also the mind and the will. In fact, it is first of all (as the derivation of the word implies) a complete change-over in mental and moral outlook. It is a radical change of view that leads to a radical change of life. Thus, it is here described as leading to “acknowledgment of (the) truth.” Paul hopes that the adherents of false doctrine will be converted from their habit of majoring on minors, and that they will recognize and confess the great and wonderful truth as revealed in the gospel and as centered in Christ.^[1]

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), 276.

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 2:24–26 (ESV)

How many believers in Christ have the perspective they are the Lord’s servant? How many pastors have this perspective? What does it mean to the Lord’s servant?

The word Lord’s (κυρίου; kyriou) is a possessive genitive noun. This means the Lord possesses something or someone. This ownership originates and is sourced in the Lord Jesus Christ alone. What He alone possesses is His servant. The word servant (δοῦλον; doulon) means a slave. It is an individual who is controlled by and subservient to the Lord Jesus. Consequently, there is no room for pride by the servant, only praise for the master.

“Servant” is doulos (δουλος), “a bondslave” of the Lord, referring here primarily to the pastor. Paul says in II Cor. 4:5, “We proclaim not ourselves but Christ Jesus as Lord, but ourselves your bondslaves for Jesus’ sake.” ^[1]  

Dr. John MacArthur writes, “The Lord’s ‘doulos’ is a technical term, I think, for a pastor. The Lord’s slave. I think it’s a technical term – the Lord’s slave. And the apostles owned it. Paul introduces himself in his epistles as a slave of God, of Christ. James calls himself a slave. Peter calls himself a slave. Jude calls himself a slave, and John calls himself a slave. It’s a technical title referring to an elder, a pastor, an overseer. And it’s a wonderful picture because Christ Himself called Himself a slave in Philippians 1 – “took upon the form of a slave.”

What are the characteristics of the Lord’ servant? In the context of today’s biblical text, the emphasis is on the character and behavior of the pastor. In vs. 24, and the first portion of vs. 25, the Apostle Paul list five characteristics of the Lord’s servant.

First, he must not be quarrelsome. The word quarrelsome (μάχεσθαι; machesthai) is a present middle infinitive verb. It means the pastor must not presently, personally or infinitely be a fighter or one who severely clashes with people. This refers to either a physical or a verbal fight.

Secondly, the pastor must be kind to everyone. This is the opposite of not being quarrelsome. To be kind (ἤπιον; epion) means to be gentle, affable and mild in temperament towards everyone he encounters.

Third, he must be able to teach. This is one of the essential qualifications for an elder (I Tim. 3:2). The phrase able to teach (διδακτικόν; didaktikon) refers to being skillful in teaching or instructing people from God’s Word.

Fourth, the pastor must be one who patiently endures evil. The phrase patiently enduring evil (ἀνεξίκακον; anexikakon) means to endure difficulties without being angry or upset.

Fifth, he corrects his opponents with gentleness. The phrase correcting his opponents with gentleness involves three key words. The word correcting (παιδεύοντα; paideuonta) is a present active participle. The pastor disciplines, educates and trains his opponents. Opponents (ἀντιδιατιθεμένους; antidiatithemenous) are individuals who presently, personally and collectively hostile toward the pastor. He responds to such hostility with gentleness (πραΰτητι; prauteti) which refers to patience and humility.

“Paul’s primary focus in 2 Timothy is on the suffering generated by those who are outright hostile to the gospel and not the kind created by people who, though they are repentant, still struggle with sin and mess up from time to time. In these cases, the ability to teach is also important because gifted instructors can often silence Christianity’s despisers (Acts 6:8–10). Equally important in dealing with enemies of the faith are the qualities of kindness, gentleness, and a refusal to be quarrelsome (2 Tim. 2:24–25a). Many of those who hate us are simply looking for a fight and are taken aback when they see that we are not contentious,” explains Dr. R. C. Sproul.

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

Soli deo Gloria!

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^[1] Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 8 (Grand Rapids: Eerdmans, 1997), 141.

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.” (2 Timothy 2:22–23 (ESV)

Today’s blog features a John Calvin’s commentary on 2 Timothy 2:22-23.

Flee youthful desires. This is an inference from what goes before; for, after mentioning useless questions, and having been led by this circumstance to censure Hymenaeus and Philetus, whose ambition and vain curiosity had led them away from the right faith, he again exhorts Timothy to keep at a distance from so dangerous a plague, and for this purpose he advises him to avoid “youthful desires.”

By this term he does not mean either a propensity to uncleanness, or any of those licentious courses or sinful lusts in which young men frequently indulge, but any impetuous passions to which the excessive warmth of that age is prone. If some debate has arisen, young men more quickly grow warm, are more easily irritated, more frequently blunder through want of experience, and rush forward with greater confidence and rashness, than men of riper age. With good reason, therefore, does Paul advise Timothy, being a young man, to be strictly on his guard against the vices of youth, which otherwise might easily drive him to useless disputes.

But follow righteousness. He recommends the opposite feelings, that they may restrain his mind from breaking out into any youthful excesses; as if he had said, “These are the things to which thou ought to give thy whole attention, and thy whole exertions.” And first he mentions righteousness, that is, the right way of living; and afterwards he adds faith and love, in which it principally consists. Peace is closely connected with the present subject; for they who delight in the questions which he forbids must be contentious and fond of debating.

With all that call on the Lord. Here, by a figure of speech, in which a part is taken for the whole, “calling on God” is taken generally for worship, if it be not thought preferable to refer it to profession. But this is the chief part of the worship of God, and for that reason “calling on God” often signifies the whole of religion or the worship of God. But when he bids him seek “peace with all that call upon the Lord,” it is doubtful whether, on the one hand, he holds out all believers as an example, as if he had said, that he ought to pursue this in common with all the true worshippers of God, or, on the other hand, he enjoins Timothy to cultivate peace with them. The latter meaning appears to be more suitable.

But avoid foolish and uninstructive questions. He calls them foolish, because they are uninstructive; that is, they contribute nothing to godliness, whatever show of acuteness they may hold out. When we are wise in a useful manner, then alone are we truly wise. This ought to be carefully observed; for we see what foolish admiration the world entertains for silly trifles, and how eagerly it runs after them. That an ambition to please may not urge us to seek the favor of men by such display, let us always remember this remarkable testimony of Paul, that questions, which are held in high estimation, are nevertheless foolish, because they are unprofitable.

Knowing that they beget quarrels. Next, he expresses the evil which they commonly produce. And here he says nothing else than what we experience every day, that they give occasion for jangling and debates. And yet the greater part of men, after having received so many instructions, do not at all profit by them.

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

Soli deo Gloria!

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.