Timothy had been left at Ephesus to oversee the church there. He was asked to greet the household of Onesiphorus, who lived at Ephesus; he was to travel from Ephesus by way of Troas, which was the usual route, where he was to bring Paul some personal items. It is supposed that the bearer of the epistle, Tychicus, was to relieve Timothy at Ephesus so that he might make his journey to Rome to visit the apostle prior to his death.
Second Timothy is more personal and not as official as I Timothy. Since it is more personal, we would expect it to contain more intimate material and also contain an emotional element. It is obvious that Paul was facing death; in fact, it was imminent, and he urged Timothy to come visit him quickly.
1. The Salutation (Greeting) and Challenge, 1 - 7
As usual the apostle stressed his position and apostolic authority. The agency behind his position and authority was the will (thelematos), wish or desire of God. He penned the words of the epistle "according to the promise of life which is in Christ Jesus." The apostle argued clearly that the Christian faith was the fulfillment of "the promise made of God unto our fathers." Before Agrippa he said (Acts 26:6, 7), "And now I stand and am judged for the hope of the promise made of God unto our fathers, unto which promise our twelve tribes, instantly (earnestly) serving God day and night, hope to come.
Doubtless it was appropriate for Paul to now look forward more intently to the "promise of life," since his life on this earth would soon end. He had nothing to fear from the execution's broad axe. A split second after the axe fell on the apostle's neck, he would make his grand entry into the portals of glory. Paul was the official representative of Christ Jesus; to Him he belonged and in His service he would function.
As usual Paul addressed Timothy as "my dearly beloved son (child)," and pronounced a blessing of grace, mercy and peace upon him from God the Father and Christ Jesus our Lord. Grace, representing unmerited pardoning and transforming favor; mercy, that warm and tender affection shown to the one who is in a difficult situation; and peace, that consciousness of having been reconciled to God through the accomplished mediatorial work of Christ. These are gifts having their source in God the Father and Christ Jesus our Lord.
In verses 3 and 4 Paul encourages Timothy when he states that he thanks God every time he remembers Timothy, and every time he prays he remembers his beloved son in the minintry. As a matter of fact, Paul recalls his relationship to Timothy with fond memories. No doubt he retraced the journeys he and Timothy had made together as father and son in the ministry. Their hearts were knit together in the love of God, and they spread the good news that Jesus saves. He remembered the tears shed when they parted in Ephesus (Acts 20:37). Oh, how Paul longed to see Timothy before he went on to be with the Lord. While sitting in his gloomy dungeon and facing death, the apostle meditated on blessings past and present and expressed his sincere gratitude to God for those blessings. Paul had served and would soon give his life for the same principles which were believed by Abraham, Isaac, Jacob, Joseph, Moses, Isaiah and all of God's true prophets. He derived this steadfast faith from his forefathers and placed his faith in the same God.
Furthermore, Paul adds in verse 5 that he in also thankful for Timothy's genuine (anupokritou) or sincere faith which he learned from his mother and grandmother. His faith in genuine and honest (never two-faced). "Timothy was a genuine Christian, who had no intellectual reservations about the objective reality of the Christian theology" (Yeager, Vol. XV, p. 482).
In the next two verses (6, 7) Paul challenged Timothy to, "Stir up the gift of God which is in thee by the putting on of my hands." The word used for stir up (anzopurein) means to kindle a fire. Just as a fire must be constantly stirred up lest it die out, so Timothy and all Christians must constantly be at work exercising the gifts which God has bestowed" (Kent, p. 258). The gift of ministry came from God, but the putting on of hands (epitheseos) or ordination service, which Paul must have attended, was the human blessing which the brethren recognized in Timothy earlier. The ceremony was from the brethren while the gift came from God. Paul realized that he was soon going to the execution's block, and he wanted to remind Timothy of the strong ethical position that must be taken after his decease.
Timothy need not fear (deilias), show timidity or cowardice for himself or for the Apostle Paul. God had given both these ministers of the gospel the spirit of "power, love and a sound mind" (sophronismou), self control or composure. Paul, however, reminds Timothy that only the Holy Spirit can give power, love and composure. Regardless of the outcome, Timothy was to speak as boldly (without fear); only the fullness of the Holy Spirit can give these graces. Timothy was to avail himself of that limitless, never-failing power, and he was to proclaim God's truth with boldness.
2. Further Challenges, 8 - 11
The apostle makes much of the word "ashamed" (epaischunthes) is this chapter (verses 8, 12, 16). This word was first used is Luke 9:26 is which Jesus said, "For whosoever shall be ashamed of me and my words, of him shall the Son of man be ASHAMED, when he shall come is his own glory, and in his Father, and of the holy angels." See also: Mark 8:38. Timothy was admonished "not to be ashamed of the Lord and His testimony or of him because he was a prisoner for the Lord." Paul urged Timothy to stay in the fight and to take his share of the sufferings that may attend the fight. Romans 1:16 comes to mind here in which Paul stated, "For I am not ashamed of the gospel of Christ for it is the power of God unto salvation to everyone that believeth..."
When we recognize that Paul and Timothy lived in the days of wicked Nero, this was no small or empty challenge. "Paul is telling Timothy to go as far as he can in witnessing, and trust in God to keep him alive as long as He wishes to do so. God's power in the believer, who is being a faithful witness to the gospel will prevent his untimely death. A consecrated Christian is immortal until his divinely appointed work on earth is done," (Yeager, p. 488).
God had called Timothy according to his divine purpose and grace from the foundation of the world. "Here Paul steps into the deep mysteries of God's sovereignty and points out that their call came not because of works of righteousness which they had done, but because God had called and ordained them according to His own purpose, according to His own grace - grace given in Christ Jesus before ever the world was formed" (Greene, pp. 271, 272). This same sovereign God can preserve His ministers until His work is done in them. If Timothy is called (or if any of us are called) upon to make the supreme sacrifice (give our lives for the gospel's sake), so be it. God has a blueprint for His servants. He knows the game plan; He can do as He pleases. Not only are our lives precious in His sight, but even our deaths as well (Psalm 116:15). "Since He knows the road (He created it) we should allow Him to drive, while we sit in the back seat and shut up!" (Yeager, p. 489).
Paul continues his sentence which he began (verse 8) by writing, "But (His purpose) is now made manifest by the appearing of our Savior Jesus Christ, who abolished death and hath brought life and immortality to light through the gospel." This appearing (epiphaneias) here means our Lord's first appearance (His birth, life and death). At His first appearance, He abolished death. His death on the cross took the sting out of death and consigned it to final destruction. "The last enemy that shall be destroyed is death." I Corinthians 15:26. Our Lord utterly defeated, put out of commission or rendered ineffective death. For the Christian, death is the gateway to God's presence (II Corinthians 5:6 - 8).
So why should Paul or Timothy or any other Christian fear physical death? Physical death has been robbed of its curse and has been turned into gain. Our Lord abolished death, "I am he that liveth and was dead; and behold, I am alive forevermore, Amen, and have the keys of hell (hades) and death" (Revelation 1:18). Our blessed Lord has brought life and immortality to light through the gospel. This gospel or good news is what Paul urged Timothy to preach as the divine means by which death is abolished and life and immortality are revealed. All Christian ministers can identify with Paul as he expressed his satisfaction that this gospel had been entrusted to each of us.
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Is verse 11 Paul defends his divine purpose as well as the purpose of every God-called minister. God's divine purpose in life for all of His ministers is to make known the Lord Jesus Christ and His incarnation which is good news to the sinner. Paul had been "appointed (etethen) or ordained a preacher (kerux) and an apostle (apostolos) and teacher (didaskalos) of the Gentiles. Each God-called minister (Timothy included) shares Paul's appointment and honor. "God-called preachers should be honored and revered as servants of the Lord, but pity the man who attempts to serve in the ministry without being appointed by God" (Greene, p. 277).
As a HERALD Paul was divinely appointed and commissioned to announce and loudly proclaim the gospel. As an APOSTLE he must say and do nothing except that which he had been commanded to say and to do. As a TEACHER he must carefully impart instruction in the things pertaining to salvation and the glory of God, and he must admonish others unto faith and obedience. Those God-called ministers who follow Paul, Timothy and us included, are to do the same.
God had appointed Paul "a preacher, and an apostle, and a teacher (of the Gentiles)." No one ever lived up to the appointment, the challenge of world-wide ministry, like the Apostle Paul. He literally spent his life in the cause of Christ.
1. Paul's Tremendous Assurance, 12
He had a personal knowledge of Christ's character. His knowledge of the Son of God was experimental. Not only did he know OF Him, he knew HIM. After all, Christianity is not a system of rules, regulations, dogmas or doctrines of man. Christianity is "Christ in you." It is, furthermore, a knowledge of what Christ has done, what He is doing, and what He will do for those who trust Him. The testimony of Job (19:25) was, "For I know that my Redeemer liveth..." Christ is alive, and He will do for us what He says He will do. Paul's initial faith as he was introduced to Jesus on the Damascus road had grown and ripened into a deep and abiding confidence.
Paul trusted is Christ's word. "I know Whom I have believed," Paul wrote (verse 12). Belief in Jesus and His atoning work brings eternal life. "He that believeth on the son hath everlasting life" (John 3:36). Belief is Jesus brings peace to troubled souls. "Let not your heart be troubled; ye believe is God believe also is me" (John 14:1). Never doubt God; doubt is a tool of Satan. A Sovereign God has infinite power, tender love, and absolute faithfulness; He is able and will do what He has promised.
Paul had a personal conviction in Christ's ability to do what He said He would do. He had confidence in Christ's power to save. "Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever 1iveth to make intercession for them" (Hebrews 7:25). There was also a confidence in His power to keep that which Paul had committed to Him. "Being confident of this very thing, that he who hath begun a good work in you will perform it until the day of Jesus Christ;..." (Philippians 1:6). The One Who JUSTIFIED is JUST as just as Jesus is JUST.
Paul had a personal committal to Christ's keeping. He committed to Him a "deposit." His soul, his spirit, the real Paul, his complete salvation was committed to Christ's keeping. A bank's good name is behind every deposit. Just as the Federal Government is behind every deposit made in the banks of our land; so our Lord is behind every deposit made to Him by every child of God. What is the value of that deposit? "For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" Mark 8:36, 37. Paul's soul had been committed to our Lord for safe keeping (phulaxai) or saved, as is the soul of every believer. His safe-keeping is against that day (the day Jesus appears again and the day of judgment).
2. Paul Encouraged Timothy's Loyalty, 13 - 18
Using himself as an example, Paul challenged Timothy to hold the health-giving (hugiainonton) or wholesome doctrine of the gospel in the faith and love of Christ, and to guard it as a sacred trust in his ministry. Paul's use of "sound words" was a form (pattern, prototype, or sketch) for Timothy to follow. The Gnostics, and other religions and philosophies, twisted words and changed their meaning to suit their doctrines - words that were not clearly and precisely chosen (wicked devices which aided in deception). Paul did not want Timothy to allow the devil to run him down blind alleys nor tempt him to ride a "spiritual hobbyhorse." Timothy was to preach the word like he had heard Paul preach it.
That "good thing" or excellent deposit committed (paratheken) to Timothy was the everlasting gospel with all its precious promises and hope for men. This sacred deposit was kept by the power of the Holy Spirit. In the Old Testament times the Holy Spirit overshadowed or came upon men momentarily or temporarily for a particular task; in New Testament times and modern times He abides perpetually in the heart of each and every Christian. "The indwelling Holy Spirit will enable Timothy to obey this command. Though the gift of prophecy was phased out when the literature of the New Testament was finished (I Corinthians 13:8), and there have been no prophets since, the preacher who preaches from a heart and mind that is filled with the Holy Spirit will preach the Word in language and with logical presentation that is totally acceptable to God and clearly understood by his audience" (Yeager, Vol. XV, p. 496).
In verse 15 Paul gives an example of some who turned away from him; they had rejected him and repudiated his teachings. While he was is prison some from Asia Minor left him unvisited and uncomforted. Some were in a position to help Paul, but they refused to do so. Doubtless some of these were converts under his ministry, but now because of the fear of persecution, they no longer consider Paul as their friend. "Since he (Paul) had had such success in his ministry in Asia, winning converts and establishing churches, it seems that a tremendous group of his followers would have come to his rescue, but not so. To them, Paul was a suspected victim of the state, a defeated leader of a hated, despised, and mysterious religion. His followers deserted him and left him to face imprisonment alone" (Greene, p. 287).
Paul cites is particular two deserters, Phygellus and Hermogenes. The mention of this pair of deserters suggests that they may have served as ringleaders of the trouble in Ephesus along with Hymenaeus and Philetus (II Timothy 2:17, 18). In contrast to this profane pair, Paul refers to the commendable character and behavior of Onesiphorus.
But then there were silver linings in the clouds of despair. Mercy is pronounced upon the household of Onesiphorus for his faithfulness to Paul during his trying times. He had taken the time and spent the effort to search the prisons in Rome, and he had found the apostle "in chains." He was not ashamed of Paul's prison irons, and he had searched diligently or zealously and found Paul and, furthermore, extended his personal sympathy. Onesiphorus was not frightened by the dangers connected with Paul, nor was he embarrassed to own him as a friend. We can expect that Onesiphorus visited him, refreshed him in spirit as well as bringing him food and material needs, doing what he could to lighten Paul's burden.
Upon Onesiphorus and others who had ministered to Paul, he prayed that the Lord would grant them a double portion of mercy. They had heeded our Lord's admonition in Matthew 5:7; 10:42 and 25:34 - 40. He had been "sick and in prison," and his true friends had "visited" him. Some had been faithful to Paul unto the end; their lives were marked by deeds of self-sacrificing faith and love. Too much sympathy to a prisoner of Nero might mean martyrdom. After all, Onesiphorus had no doubt asked various police officials as to Paul's whereabouts and had directed attention to himself.
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Just as Paul and Onesiphorus had shown steadfastness, loyalty and courage, so should Timothy use them as a pattern (an example, a prototype) in his life for the Lord. The apostle especially had been an example by his preaching, his teaching and his writing as well as his consistent Christian living.
"Moral behavior is best learned by observing such commitment in others. Children learn this behavior from parents, young Christians learn it from older Christians. Ultimately moral behavior cannot be taught merely by character-building courses in the public schools. Christians must see moral commitment as a sterling example in others. Paul was not ashamed to present himself as the initial example he gave to Timothy. He had no doubt that his behavior was worth imitating. Christian leaders today need to have such a commitment to Christ that they are unashamed to say in humility, 'If you want an example to follow, look at me!'" (Lea and Griffin, p. 200).
Paul admonished Timothy here, "Thou, therefore, my son, be strong (endunamou) or grow in the grace that is in Christ Jesus." Timothy was born again by God's grace; furthermore, he was strengthened by God's grace. "Like begets like;" God's grace gave him life, and it would help Timothy to grow. A child grows stronger with the passing of time; growth is slow and steady. It takes food, rest, exercise and proper hygiene. A child is teachable, but he requires parental guidance. Timothy was to rely upon God, his Father, for his sustenance as he grew in grace.
Verse 2 reads, "And the things that thou hast heard from me among many witnesses, the same commit (parathou) or allege thou to faithful men who shall be able to teach others also." After Timothy was taught by God, and by Paul, he needed to teach others. So it is with each born-again Christian; as we have been taught, we are to teach others. We have received the Gospel message; we, in turn, should share it with (teach) others. Since the New Testament has been completed, no new revelation has been made by God. Those who are faithful teachers go back to the Source, which is the Greek New Testament. It is the Source; "A carpenter who cuts every rafter from the rafter immediately preceding it, instead of from the original pattern, learns to his sorrow that the margin of error is compounded more and more the longer the practice continues. A good carpenter cuts all of his rafters from the same original" (Yeager, Vol. XV, p. 503).
1. Metaphors of the True Minister, 3 - 7
The first metaphor is that of a soldier. A good soldier endures hardships (sugkakopatheson); the word means "to share in suffering with another." The Christian life is a warfare; the world is hostile to God, His will and His way. As a good soldier of the cross, Timothy was admonished to "rough it" as the soldier does; he must be willing to endure. A good soldier divorces himself from civilian life. He cannot be engaged in "moonlighting" or have some business on the side; faithful soldiering is subject to call twenty-four hours in the day. He must not entangle (empleketai) or become extricably involved in civilian affairs (pragmateiais) or pursuits; he must be free to devote his time, thought and energy to the military. A good soldier seeks to please his superior. The Lord Jesus Christ is our Commander-in-chief. We are to perform for Him and serve Him wholeheartedly. Timothy was to serve with unreserved devotion to Christ, as the soldier, who devotes himself wholly to the cause of him by whom he was enrolled.
The second metaphor is that of an athlete, although the word athlete is not used here in the King James Version. The word athlete here means to strive (athle) or to contend. An athlete contends for a prize or reward but in keeping with the rules, or no crown (victor's wreath) is given. Every Christian can win a reward. "Know ye not that they who run in a race run all, but one receives the prize? So run that you may obtain," I Corinthians 9:24. An athlete abides by established rules; he strives lawfully. "Every man that striveth for the mastery is temperate in all things" I Corinthians 9:25. The word "strive" means "to agonize;" he may need to grunt, groan and strain to win the prize like a wrestler attempts to overcome his opponent. The athlete must be "temperate in all things," and "keep his body under and bring it into subjection." Timothy was to give unshrinking obedience to every duty, as the athlete, who contends in the games, shrinks from no requirement of the rules however severe or painful, that he may win the crown.
"The half-hearted soldier who divides his interest between military and civilian matters is like the athlete who has no respect for the rules of the game. The soldier will not please his Captain; the athlete will not receive his reward, even if he wins. The Christian game, which is a real battle for Christ, our King, has its rules. The good soldier devotes all of his energies to the fight, and the good athlete refuses to stoop to methods which are beneath his dignity and against the regulations" (Yeager, Vol. XV. p. 508).
The third metaphor is that of a farmer (georgon) or husbandman who benefits from his labor. A farmer must labor at his task. To work and labor the farmer may come to the point of great weariness and exhaustion. But the reward of the farmer's labor is enjoyed as he partakes of the fruit of his labor. Jesus taught that, "The laborer is worthy of his hire" (Luke 10:71). Was not Timothy admonished that if he shared with others in the spiritual realm, they should share with him in the material realm? A farmer receives priority of reward; he enjoys the fruit of his labor. The fruit is sweet when the labor is difficult. "Who planteth a vineyard, and eateth not of its fruit? Or who feedeth a flock, and eateth not of the milk of the flock?" (I Corinthians 9:7). "Whoso keepeth the fig tree shall eat the fruit thereof" Proverbs 27:18. Timothy was to give undiscouraged and unsparing toil, as the husbandman, who, through persistent toil, secures the first participation of the fruits in harvest. To recap these three metaphors, Ward (p. 163) points out that in the first (the soldier) Paul suggests no distractions - concentration - in the second (the athlete) he suggests no half-heartedness - exertion - and in the third (the farmer) he suggests no cessation - persistence. Good watchwords for the minister!
Timothy was told to "Put your mind on (mnemoneue) or remember what I say." Mere reading is not enough; Timothy needs to ponder what is written. What he reads and what Paul has taught him he must intellectually digest. Then Timothy needs to pray for wisdom (James 1:5).
2. Endurance and Faithfulness Commended, 8 - 13
In view of raging persecution, Paul urged Timothy to constantly remember that the living, reigning Lord Jesus Christ (the seed of David), is able as well as willing to help him, and it is He who will carry him through trials and tribulations. It was not Nero but the Lord Jesus Christ, Who was exalted to the right hand of the Father; it is He who has the reins of the universe. It is He Who will continue to govern all things in the interest of the church and unto the glory of God (Hendriksen, p. 251). It is Christ's resurrection that prompts the good news of salvation. He is the Messiah of Israel, and He is the Victor over the grave.
Although Paul suffered bondage as an evil-doer (this same word is used of the malefactors who were crucified with Jesus; a common criminal), thank God the word of God was not bound. No emperor, not even Nero, could bind the blessed word of God. Nero could bind the messenger, but he could not bind the message. The authorities had put Paul in the dungeon, but they could not imprison the Word of God (the Gospel).
The apostle endured all things; he acquiesced which means - he went ahead believing, testifying and exhorting though the load under which he was traveling on life's pathway had become very heavy. He endured for the elect's sake. In every age God has always had His elect; they will respond to God's word and to His preachers. "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified, and whom he justified, them he also glorified" Romans 8:29, 30. Although the word "elect" is not found in these verses, it is clearly implied. Not everyone who hears the gospel will be converted, but the elect will. It was Paul's responsibility (and Timothy's and ours) to offer salvation to them which are only in Christ and which carry the promise of eternal glory.
Evangelism has always had its focus on Christ. In verse 11 we have another of Paul's expressions - "It is a faithful saying..." See I Timothy 1:15; 3:1; 4:9; Titus 3:8 for this same expression. Verses 11 - 13 doubtless contain a hymn which was familiar in the first century. Moule is quoted, "What a song it is, in its holy awe, its conquering faith and hope! It goes deep..., basing all our peace and power upon our share in his death. It affirms the fact of...His indissoluble resurrection-life as the secret and strength of the life of His believing follower. It looks upward and onward to His everlasting reign in glory, and to the promise that the sinners he has saved shall...share that glory...It recites His own dread words (Matthew 10:22) to the disciple who denies Him and reminds the one who wavers that He cannot deny Himself, cannot unsay His own plighted word, whether of promise or merciful forewarning. Every saved person can happily and peacefully rest upon the unswerving word and will of God.
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After Paul's magnificent outburst of praise to Christ, he encourages Timothy and all believers to focus their minds upon the essentials of the Gospel which he and others must teach (verse 14). Timothy and all other ministers of the Gospel are not to "strive about words to no profit..." "Fidelity to gospel truth even in the face of opposition, is all important and the cause is not helped as Christians dissipate their energies in disputes over words, which helps no one but results in confusion and backsliding. The Gnostics have always been great verbal hair-splitters and they have used this device with some success to seduce Christians from the path. It is an effective tool of the enemy" (Yeager, Vol XV, p. 518).
1. A Good Workman Will Resist False Teaching and Living, 14 - 18
The New English Bible states this verse (15), "Try hard to show yourself worthy of God's approval, as a laborer who need not be ashamed; be straightforward in your proclamation of the truth. The words translated "try hard," are from the root word spoudazo, which means, "to hasten, to make haste, to exert oneself, to endeavor or to give diligence," (Thayer). This passage might be loosely translated, "Put out every effort to present yourself to God as one who has stood the test."
A diligent worker must study his trade; he should be like an athlete who disciplines his whole life to excel. A Christian must do his utmost in order to be able to offer himself to God as an unashamed servant and a good worker. When he shares God's Word, the minister or Christian worker must, "rightly divide it." "Rightly divide," comes from our familiar word, "orthodox" (orthotomounta) and (temno) which means "to cut straight." To be orthodox is "to be straight." The metaphor here is derived from the stone mason who cuts stones fair and straight to fit into their places in a building. The diligent minister will always exegete the word of truth (Yeager, XV, p. 521).
"Paul is telling Timothy that the Word of God is so perfect in its authorship that each page is exegeted properly it fits into the total picture" (Yeager, Vol. XV, 520). The workman who is hap-hazard in stone cutting will be ashamed of the building which he constructs; so the minister who fails to explain the word of God correctly will be put to shame in the judgment.
"But shun profane (bebelous) or irregilious and vain babblings (kenophonias) or chatter; for they will increase unto more ungodliness" (verse 16). Public religious debates could come under this ban. Many times the debates pit personalities and denominations against each another rather than expound the Word of God. They produce much heat but little light! Profane and vain babblings destroy the faith like a canker (gaggraina) or gangrene that gnaws at the body spreading its inflammation. A good illustration here would picture a flock of sheep entering a gate into a field and spreading out to devour the grass of the entire field or like a flame of fire devouring everything in its path. Heresy in its first stages will spread and spread to devour all flesh (Ward, p. 173).
Paul cites Hymenaeus and Philetus here (verse 17); they were teaching that the resurrection was already past or had occurred. How important is the resurrection? To confuse the teachings of the resurrection is to deny it makes for a complete overthrow of faith. Earlier (I Timothy 1:20) Paul had referred to Hymenaeus whom he "delivered unto Satan, that they (he and Alexander) might learn not to blaspheme." To argue with an heretic is to give him the idea that his position is important, and to argue with him gives him a platform to propagate his heresy. These men, Paul says, "concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some." They have erred (estochesan) or missed the mark with reference to the truth. The heresy which was promoted by these false teachers was one phase of Gnosticism. The Gnostics believed that they had a "special revelation" from God; they thought that their knowledge was superior to faith.
True exegetes and expositors of the Bible for centuries have followed the rule that when the plain statements of Scripture make sense, seek no other sense. Those who misinterpret the Scriptures by use of allegory and other foreign methods are like the sea captain on a long voyage who navigates by a lantern fastened to the foremast; he may not reach his destination nor will he know where he is (Yeager).
2. A Good Workman Will Appeal for Separation, 19 - 26
Regardless of how many heretics may expound their false doctrine, "The foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And, let everyone that nameth the name of Christ depart from iniquity" (verse 19). God's redemptive program which was fixed solidly in eternity past will stand solidly against any heretical doctrine. What are the reasons that God's program stands sure? First, God has always known those who are His. His elect were chosen from eternity (Romans 8:29, 30; Ephesians 1:4, 5). A variety of interpretations have been given for just what the foundation really is. "The following are, perhaps, the most important: (1) election from eternity, (2) Christ Himself; and (3) the church. The Lord knows from eternity who are His; it is true that Christ is called the foundation in I Corinthians 3:10 - 12, and the church, established upon the bedrock of God's predestinating love, is His foundation, His building well-founded" (Hendriksen, pp. 266, 267).
Paul quotes from Numbers 16:5 where Moses spoke to the rebellious Korah and company, "Even tomorrow the Lord will show WHO ARE HIS, and who is holy, and will cause him to come near unto him." Secondly, those who belong to the Lord, those who have truly named His name, will turn away from unrighteousness. The "seal" mentioned in this verse (19) is a mark of ownership which warned intruders not to intrude. It is a sign or stamp of approval that shows genuineness or attests to ownership. God's people are stamped with two seals: (1) God owns and cares for His people; (2) His true servants will practice holiness. (Lea and Griffin, pp. 217, 218). Just as physical circumcision was a seal or a sign of God's chosen, the Jewish nation, so God has set a seal of ownership on all those who are His.
In the houses of Paul's day there were vessels of great value, those made of gold (chrusa) and silver (argura) and some of lesser value, made of wood and clay,. Vessels are containers like pans, basins, pitchers, jugs and urns. The more valuable utensils (vessels) were used on special occasions while the others of lesser value were reserved for ordinary use. In His parables of the wheat and tares, the meal and the leaven, the good and bad fish (Matthew 13:24 - 30; 33 - 35; 47 - 51) our Lord compared those who were possessors and those who were only professors. Paul must have had this same idea here; not all who profess Christianity are "born-again" and possessors of eternal life.
Paul goes on to write, "If any man, therefore, purge (ekkaathare) or cleanse himself from these, he shall be a vessel unto honor, sanctified, and fit (euchreston) useful or profitable for the Master's use, and prepared unto every good work" (verse 21). Even those who are true Christians may get involved in false doctrine thus losing the rewards that would have been forthcoming to the faithful Christian. Furthermore, God uses only those who are pure and faithful. God cannot and will not use any one who does not prepare for God's good work, nor one who rejects the foundational truths of the gospel of Jesus Christ.
Then Paul's admonition to Timothy was to "Flee...youthful lusts or passions; but follow righteousness, faith, love with them that call on the Lord out of a pure heart? (Verse 22). For the minister as well as the layman, there is always a struggle between the flesh and the spirit. The Christian may let the flesh rule rather than the Holy Spirit. "Walk in the Spirit, and ye shall not fulfill the lust of the flesh...The works of the flesh are manifest, which are idolatry, sorcery (witchcraft), hatred, strife (variance), jealousy (emulations), wrath, factions (strife), seditions, heresies, envyings, murders, drunkenness, reveling, and the like...But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, self-control (temperance)..." (Galatians 5:16, 19 - 23). The Christian who has the fruit of the Spirit is the one whom God will use in His kingdom work.
Timothy and all true ministers of the gospel are to avoid foolish and unlearned (apaideutous)or senseless questions which will lead to strife and controversy. Was Timothy an argumentative lad not shunning the rough and tumble of verbal controversy? Possibly, for Paul gives him relatively the same warning seven times in I Timothy 1:4; 4:7; 6:4, 10; II Timothy 2:14, 16, 23, 24). God's servant should not strive, but he is to be gentle toward everyone. The word can also mean "engaging in a heated argument." See John 6:52 and Acts 7:26 for the same word. He should be apt to teach; he should be skilled in teaching, having some classroom charisma (I Timothy 3:2). Furthermore, the minister should be patient or longsuffering. All ministers, including Timothy, should instruct in meekness even those who oppose themselves; literally those who place themselves in total opposition to Christianity and its revelation. Remember that the Gnostics were enemies of Christianity in Timothy's day. Unfortunately their breed is still around today. "Nothing opposes Christianity like Gnosticism. Christians are not Gnostics, we are Epignostics, who reflect the difference between gnosis and epignosis" (Yeager, Vol. XV, p. 536). It is one thing to have knowledge (gnosis), yet quite another to have that higher sort of knowledge and perception (epignosis) available only to the regenerate.
While preaching the true gospel, Paul was hopeful that these unregenerate Gnostics would "recover themselves (ananepsosin) or escape out of the snare of the devil, who are taken captive by him at his will" (verse 26). Some in the church at Ephesus were saved and some were not; those who were saved had been "captured" by the Holy Spirit, while the unsaved were held captive to Satan. The unsaved need to be sobered up from their drunkenness (ananepho) on Satan's philosophy.