I

Roughly 25% of the book of 1 Thessalonians is dedicated to the subject of end-times related events. We find a large portion of that 25% here in the opening ten verses of 1 Thessalonians chapter five. That section begins with the following message…

“But concerning the times and the seasons, brethren, you have no need that I should write to you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night” (1 Thessalonians 5:1-2).

This reference to “the times” is a shorthand way of referring to a historic timeline of events. The “seasons” are associated with the individual characteristics of a given age. For instance, we might associate the 18th and 19th centuries (“the times”) with the first Industrial Revolution (or “the season”) that characterized that age. We often combine these two ideas whenever we speak of “the signs of the times” to describe a quality or characteristic of a particular time period.

There are only two other references to “times and seasons” in the Biblical Scriptures. The first occurs in the book of the prophet Daniel…

“…Blessed be the name of God forever and ever, For wisdom and might are His. And He changes the times and the seasons; He removes kings and raises up kings; He gives wisdom to the wise And knowledge to those who have understanding. He reveals deep and secret things; He knows what is in the darkness, And light dwells with Him” (Daniel 2:20-22).

The other Biblical reference to “times and seasons” appears in Acts 1:6-7 where Jesus answered the following question from His disciples: “…they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority.’”

We can glean some important insights from these references. First, we can say that God ultimately orchestrates the events of human history (“…He changes the times and the seasons“). And while God may elect to reveal “…deep and secret things,” He has sovereignly declined to provide us with a detailed timeline of end-time events (“…It is not for you to know times or seasons which the Father has put in His own authority“).

Nevertheless, 1 Thessalonians 5:1-2 provides us with a significant descriptive element in the form of a phrase that is rich with Biblical significance: “…the day of the Lord so comes as a thief in the night.” We’ll take a closer look at this reference to “…the day of the Lord” next.

II

“I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom:” (2 Timothy 4:1 NET).

Like many things, our view of the word “judgment” often depends upon our perspective. For instance, a person who has done something wrong is probably uncomfortable with the idea of “judgment.” On the other hand, let’s consider the alternative example of a well-prepared student or athlete. A person in that position may welcome the judgment of a written test or athletic contest to demonstrate his or her proficiency.

This latter example is true in a spiritual sense as well, for as Jesus once remarked, “…he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (John 3:21).

These distinctions are important, for unlike the “Great White Throne Judgment” of the unrighteous dead (as detailed in Revelation 20:11-15), the future judgment of God’s people will follow a different path. We can illustrate this difference with a look at Jesus’ statement from Revelation 3:5: “He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels” (see also John 6:37-39, John 10:27-28, and Romans 8:33-39).

Because of this, we can say with certainty that the future judgment of God’s people will not involve the question of salvation, for Jesus addressed the sentence against humanity through His sacrificial death. Those who accept Jesus’ substitutionary atonement by faith are not only freed from sin’s death penalty, but are restored to a right relationship with God through His sacrifice.

However, the New Testament book of 2 Corinthians tells us that every man or woman of God will undergo a different type of judgment: “…Christ will judge each of us for the good or the bad that we do while living in these bodies” (2 Corinthians 5:10 CEV). In the words of one commentator, “The judgment seat of Christ will reveal our lives of service for Christ exactly as they have been. Not only the amount of our service, but also its quality, and even the very motives that prompted it will be brought into review.” ₍₁₎

This reality should prompt us to prayerfully examine our choices (and the motives behind them) now. It is far better to bring those choices and motives into alignment with God’s will today lest we suffer the regret associated with our failure to do so when we are called to account for them tomorrow.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.1839

III

“I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom” (2 Timothy 4:1 ESV).

The following commentary offers an excellent overview of Jesus’ second advent in the context of 2 Timothy 4:1…

“Christ’s appearing and His Kingdom are not the same thing. His appearing is the epiphany, the rapture of the church. His Kingdom refers to the revelation of Christ when He returns to earth to establish His Kingdom. Twice He will do some judging. He will judge His own when He takes them out of the world. Also, He will judge those who turn to God in the Great Tribulation.

All of us who are believers will come before Him for judgment at one time or another. Our lives are going to be tested to see if we are to receive a reward or not. Paul is saying, ‘In view of the fact that you, Timothy, are going to stand before Him to have your life judged, this is what you are to do.’ These instructions to Timothy are just as pertinent in our day as at the time they were given by the mouth of Timothy. This is what God is saying to you and me right now.” ₍₁₎

Another source adds the following words of encouragement…

“Sometimes we are tempted to be discouraged, to doubt that He is coming back, because it has been almost two thousand years since His ascension. But the people of God had to wait millennia for His first advent, and their faith was vindicated when He was born in Bethlehem. Our faith will be vindicated as well when our Savior comes in glory. ” ₍₂₎

Since this world will eventually be replaced by “…a new heaven and a new earth, where righteousness dwells” (2 Peter 3:13), Paul the Apostle encouraged Timothy to live and work in light of that reality. Thus, every man or woman of God should be motivated (at least in part) by the anticipation of “…Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom” (NET).

As Jesus reminded us in John 9:4, “We must quickly carry out the tasks assigned us by the One who sent us. The night is coming, and then no one can work” (NLT). Therefore, the certainty of Jesus’ return should prompt us to prayerfully consider how we can best redeem the time that God has graciously allotted to us. We’ll see what that meant for Timothy (and us as well) in the following verse.

(1) J. Vernon McGee, Thru The Bible with J. Vernon McGee, “2 Timothy 4:1-5 Paul’s Charge To Timothy” Copyright 1981 by J. Vernon McGee

(2) “The Advent of Christ” Tabletalk magazine, March, 2013 [pg. 59]

IV

“Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (2 Timothy 4:2).

Although it may not seem obvious, there is a difference between preaching (which is the first directive in this passage) and teaching (which forms the last directive). Preaching is generally associated with an exhortation to righteousness, while teaching involves the act of communicating the Scriptures in a way that others can understand, remember, and apply.

These directives are important because Paul the Apostle has made repeated references to false doctrines and worthless debates throughout his Biblical letters to Timothy. There are at least two different factors that contribute to such things in the context of this passage. First, we can say that many false beliefs often take root where people are unfamiliar with the Scriptures. It is for this reason that Paul encouraged Timothy (and modern-day readers by extension) to preach and teach God’s Word.

The second consideration involves the way we interpret and apply the Scriptures. You see, it is one thing to adapt a Biblical teaching or principle to the circumstances of life. However, it is something quite different to read something into a Biblical text that isn’t there. Theologians refer to this practice as eisegesis, a word that describes the act of reading an opinion or personal bias into a Biblical text that is not supported by the text or context.

One source identifies the issue with that approach…

“…There are various ways to use the word of God deceitfully, or to tamper with it. Using a Bible text to preach a ‘sermon’ that has little or nothing to do with the Bible is one of the common ways of doing it.” ₍₁₎

The opposite of eisegesis is exegesis, or the process by which we extract the meaning and application from a Biblical passage. These distinctions help shape the way we fulfill these directives to preach and teach God’s Word.

For instance, we can impose our preferences upon the Biblical text (eisegesis) or we can extract the meaning from the text (exegesis). In the first instance, we are more likely to alter a Biblical teaching to suit our preference. That approach will undoubtedly lead to “…disputes rather than godly edification which is in faith” (1 Timothy 1:3). In the second instance, we are more likely to adapt our thinking and behavior to a Biblical teaching and fulfill the message of 1 Timothy 4:6…

“If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed.”

(1) Paul T. Butler. The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 93] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

V

“preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2 ESV).

Two sources offer several compelling insights on the subject of “preaching the word” from this passage…

“Timothy is to preach the Word. The word ‘Word’ here refers to the whole body of revealed truth, as will be seen by comparing this passage with 1Th_1:6 and Gal_6:6. The preacher must present, not book reviews, not politics, not economics, not current topics of the day, not a philosophy of life denying the Bible and based upon unproven theories of science, but the Word. The preacher as a herald cannot choose his message. He is given a message to proclaim by his Sovereign. If he will not proclaim that, let him step down from his exalted position.” ₍₁₎

“Where are those who today declare the whole counsel of God? Paul warned that in the last days, people would not endure sound doctrine, but look for teachers who would tell them what they want to hear – teachers who will scratch their itching ears (2 Timothy 4:3) Many preachers today simply use a Bible text as a launching pad, and then get on to say what they want to say – what the people want to hear. Others throw in Bible quotations to illustrate their points, or to illustrate their stories! But who will simply let the Bible speak for itself and let it declare its own power?

…The preacher who preaches what his audience wants to hear, and not the whole counsel of God, hurts both his audience and himself! We also must demand that we are being taught the whole counsel of God; not just interesting topics, not just what we want to hear, not just the things that will grab people, but what God says to all of our lives.” ₍₂₎

The following Biblical verses also serve to reinforce these admonitions…

“Our message is not about ourselves. It is about Jesus Christ as the Lord. We are your servants for his sake” (2 Corinthians 4:5 GW).

“We proclaim Him, warning and teaching everyone with all wisdom, so that we may present everyone mature in Christ” (Colossians 1:28 HCSB).

Because of this, we should be wary of sermons that revolve around a speaker’s opinion or preferred doctrine. While every sermon reflects the minister to some extent, we should be alert to those who promote their views or interests at the expense of the Scriptures. Those who do so neglect to “preach the word“ as we read here in 2 Timothy 4:2.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on 2 Timothy 4:2] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Guzik, Dave, Acts 20 – Paul’s Farewell to the Ephesian Elders, https://www.blueletterbible.org/Comm/archives/guzik_david/StudyGuide_Act/Act_20.cfm

VI

“Preach the word; be prepared in season and out of season; correct, rebuke and encourage–with great patience and careful instruction” (2 Timothy 4:2 NIV).

The next directive given to us in 2 Timothy 4:2 involves being prepared to represent Christ “in season and out of season.” In other words, we should be ready to communicate spiritual truths when it is convenient and when it is not. Much like an athlete who is ready and prepared when called to enter a competition, we should also be ready to accurately represent Christ to others.

The next two items on this list involve reproof (or correction) and rebuke. One Pastoral commentator expands on these concepts with the following insight: “(This represents the) negative side of preaching the Word… The Gr. word for ‘reprove’ refers to correcting behavior or false doctrine by using careful biblical argument to help a person understand the error of his actions. The Gr. word for ‘rebuke’ deals more with correcting the person’s motives by convicting him of his sin and leading him to repentance.” ₍₁₎

There are two equal and opposite concerns regarding this aspect of preaching and teaching. The first involves those who are reluctant to correct others when it is appropriate to do so. A person who falls into this category would do well to consider the account of Eli, an Old Testament priest. Eli failed to correct the inappropriate behavior of those who were under his authority and ultimately paid a terrible price (1 Samuel 2:12-17, 22-34, 3:11-14, 4:11-22).

The opposite extreme involves the type of person who takes pleasure in correcting others. Those who possess this kind of overly-corrective attitude should contemplate the message of James 3:17-18: “…the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace reap a harvest of righteousness” (NIV).

The next attribute is exhortation or encouragement. This represents the affirmative aspect of preaching and teaching and typically involves a call to act upon the truths of Scripture.

2 Timothy 4:2 then closes with the procedure for implementing these directives: “…with great patience and careful instruction.” In the words of one source, “great patience” (or “longsuffering”) “…speaks of that temper which does not easily succumb under suffering, of that self-restraint which does not hastily retaliate a wrong.” ₍₂₎ This is coupled with “careful instruction,” a reference to the serious nature of this subject and our responsibility to give it the respect and attention it deserves.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ti 4:2). Nashville, TN: Thomas Nelson Publishers.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on 2 Timothy 4:2] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

VII

“For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:3-4).

2 Timothy 4:3-4 signals the return to a recurring theme within the Pastoral Epistles of 1 Timothy, 2 Timothy, and Titus- the subject of sound doctrine. The Living Bible paraphrases verse three in the following manner…

“There is going to come a time when people won’t listen to the truth but will go around looking for teachers who will tell them just what they want to hear.”

In one sense, this passage illustrates the familiar law of supply and demand. For instance, there will always be opportunists who seek to fulfill the need for a commodity that is in high demand. In like manner, there will always be those who are willing to fulfill the demand for a spiritual message that conforms to an audience’s preference as long as that demand exists.

This is an important consideration, for the size of a church congregation does not necessarily correspond with the presence of sound Biblical teaching. For example, we might observe a well-attended religious service and assume that God’s blessing is upon that assembly. Unfortunately, that may not be true, for any congregation might grow under the leadership of a charismatic minister or a dynamic speaker who tells others what they want to hear.

The Biblical church of Sardis may serve as the best illustration of this unfortunate reality. Consider Jesus’ message to the church at Sardis from Revelation 3:1: “…I know your works; you have a reputation for being alive, but you are dead” (HCSB). While the congregation at Sardis was likely known as a busy and dynamic fellowship in its day, that appearance had little to do with their real spiritual condition.

Their example tells us that it is possible for a church to function as an active religious institution, yet still be far from where God wants it to be. A congregation that has a reputation as a living and active fellowship but has turned “…their ears away from the truth” may be externally alive but spiritually dead.

Finally, this passage reminds us that a popular teaching is not always synonymous with a Biblically accurate teaching. The question is really one of truth- does that spiritual teaching accurately reflect the Word of God or does it serve those who “…will not endure sound doctrine”?

VIII

“For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths” (2 Timothy 4:3-4 ESV).

We can gain a better understanding of this passage if we take some time to look at its constituent elements. We can begin by noting that Paul the Apostle was well-acquainted with the first characteristic mentioned in these verses: “…the time will come when they will not endure sound doctrine” (KJV). For instance, the subject of Jesus’ death and resurrection brought the following responses from a group of intellectual leaders when Paul visited the ancient city of Athens…

“As soon as the people heard Paul say that a man had been raised from death, some of them started laughing. Others said, ‘We will hear you talk about this some other time’” (Acts 17:32 CEV).

While this dismissive attitude was partially reflective of Paul’s era (and every subsequent era to a greater or lesser extent),  it will assume a more dominant role as we draw closer to the end of this human era. This message parallels a similar theme from Paul’s first Biblical letter to Timothy…

“The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron” (1 Timothy 4:1-2 NIV).

While 1 Timothy 4:1-2 references false teachers and the forces behind them, 2 Timothy 4:3-4 tells us that there is culpability on the part of their listeners as well. You see, those who will not accept sound Biblical instruction provide fertile soil to heretical teachers. They also face increased vulnerability to deception, fraud, and falsehood.

Unfortunately, there are some who prefer to listen to a spiritual message that corresponds with their attitudes and beliefs rather than conform their attitudes and beliefs to God’s Word. As mentioned previously, the supply of those who are willing to offer such messages will always rise to meet that demand as long as it exists.

From an alternate perspective, a person who conveys sound Biblical teaching should not be distressed if that teaching fails to resonate with others. While it is our responsibility to make the Word of God accessible within our circle of influence, there will always be some (or perhaps many) who will not endure sound doctrine. We’ll see why people will not endure sound teaching next.

IX

“For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths” (2 Timothy 4:3-4 NIV).

As we continue with our look at 2 Timothy 4:3-4, we now stop to examine the motivating force that compels those who will not put up with sound doctrine: “…in accordance with their own lust they will heap up teachers for themselves” (Mounce).

While many are undoubtedly misled by the heretical doctrines of false teachers, this passage tells us that there are others who choose to accept such teachings because it suits their purpose. 2 Timothy 4:3 associates that purpose with “lust” (KJV), a characteristic trait of those who use others to satisfy their appetites and needs.

This means that false teachers and those who pursue them are using one another to some degree. The teacher brings a message that will curry favor with an audience. The audience corresponds by supporting that teacher as long as he or she tells them what they want to hear. To further illustrate that relationship, these verses utilize the familiar imagery of a persistent itch coupled with the depiction of a human ear.

You see, a person with an itch typically scratches that itch to make him or herself feel better. In the context of 2 Timothy 4:3-4, the itch in question is likely caused by a nagging realization that we are not everything we should be. For instance, we inherently know that certain actions are unjust (such as lying, cheating and/or stealing, to name a few examples). We recognize the injustice of such behaviors because they are inconsistent with the way we want others to behave toward us. Yet who among us has not engaged in these behaviors?

We may compile layers of justifications or rationalizations to excuse our failures in these areas, but deep down, we know we are guilty of not being everything we should be. While God graciously offers a solution to this human dilemma, others prefer to insulate themselves from such realities.

When faced with this “itch,” some prefer to scratch it by searching for spiritual teachers who will tell them what they want to hear; things that will make them feel good about themselves without the “burden” of things like repentance and submission to God’s authority. That may make us feel good for a while, but it fails to address the source of the issue. Therefore, those who choose that path must therefore continue to “…collect for themselves more and more teachers who will tell them what they are itching to hear” (GNT).

X

“For a time will be when they will not endure sound doctrine, but they will heap up teachers to themselves according to their own lusts, tickling the ear. And they will turn away their ears from the truth and will be turned to myths”(2 Timothy 4:3-4 MKJV).

“Some people have an endless fascination with everything but the truth.” ₍₁₎

We should note two important aspects regarding those who “…will not endure sound doctrine” (NKJV) from this passage: they will turn from sound teaching and be turned from it as well. While this may seem to be an insignificant difference, one Biblical scholar explains that there is more to this distinction than it may seem…

“The words ‘turn away’ (apostrepho), carry the idea of ‘averting.’ That is, those who follow these heretics, not only turn away their ears from the truth, but see to it that their ears are always in such a position that they will never come in contact with the truth. Notice the active voice of the verb ‘turn away,’ and the passive voice of the verb ‘shall be turned.’ The first named action is performed by the people themselves, while in the case of the second one, they are acted upon by an outside force.

…When people avert their ears from the truth, they lay themselves open to every Satanic influence, and are easily turned aside to error. …Like a dislocated arm which has no freedom of action, they have given themselves over to a delusion which incapacitates them for any independent thinking along religious lines which they might do for themselves.” ₍₂₎

So much like a radio with an antenna that can be turned to receive broadcasts from one direction instead of another, this passage describes those who willingly turn from sound Biblical doctrine in favor of something else they’d rather hear. Thus, in the words of another source, “He who despises sound teaching, leaves sound teachers; they seek instructors like themselves.” ₍₃₎

Unfortunately, the fact that some elect to “…turn their ears away from the truth” (NKJV) does not serve to invalidate the truth. One Pastoral commentator gets to the heart of this matter in a very direct and forthright manner: “They will do this because truth requires the admission of human weakness, which people do not like to admit; the restraint of passions, which they do not like to do; and submission to the authority of God and other authorities under him, which they dislike and reject.” ₍₄₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2174). Orlando, FL: Reformation Trust.
(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on 2 Timothy 4:3-4] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.
(3) Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. “Commentary on 2 Timothy 4:3”. “Commentary Critical and Explanatory on the Whole Bible”. https://www.studylight.org/commentaries/eng/jfb/2-timothy-4.html
(4) Excerpted with permission from The Majesty of Ministry © 1982 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/timothy/the-majesty-of-ministry

XI

“A time will come when people will not listen to accurate teachings. Instead, they will follow their own desires and surround themselves with teachers who tell them what they want to hear. People will refuse to listen to the truth and turn to myths” (2 Timothy 4:3-4 GW).

This not the first time Paul the Apostle has addressed the subject of mythic beliefs and their relationship to sound Biblical teaching in his New Testament letters to Timothy. The challenge of interacting with those who chose to reject the truth in favor of myths or fables (NKJV) was an ongoing reality for Paul…

“As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work–which is by faith” (1 Timothy 1:3-4 NIV).

Paul addressed a similar concern in his Biblical letter to Titus…

“…rebuke them sharply that they may be healthy in the faith and not pay attention to Jewish myths and commands of people who reject the truth” (Titus 1:13-14 NET).

In this context, a “myth” refers to a legendary account or fabricated religious story. So why would some choose to devote themselves to such things? Well, the answer may have something to do with one aspect of human nature.

You see, people naturally gravitate towards things that are easy. This is not necessarily a bad thing. For instance, it would be foolish to engage in a difficult procedure when an easier method can achieve the same result with less effort. The problem is that God’s Word often asks us to do difficult things.

For example, it is relatively easy to speculate on matters of religious opinion, share our thoughts regarding the state of modern-day spirituality, or offer theories concerning prophetic events that have not yet taken place. It is often easier to surround ourselves with those who are willing to accommodate us in these areas and avoid others who are committed to speaking the truth in love (Ephesians 4:15).

On the other hand, it is much more difficult to forgive those who have wronged us, demonstrate the love of Christ to unpleasant people, or accept correction from God’s Word in those areas of life where we might be falling short. Those who choose to isolate themselves from such challenges may wish to consider if they are among those whom Paul addresses here in 2 Timothy 4:3-4.

XII

“But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:5).

Here in 2 Timothy 4:5, Paul the Apostle urged Timothy to remain attentive and endure afflictions, especially in matters of spiritual concern. With these characteristics in mind, let’s consider some obstacles which may impede our ability to exercise these qualities…

Spiritual lethargy: We may grow disheartened by the seemingly never-ending problems of daily life and the prospect of having to deal with those problems into the foreseeable future. In such instances, we would do well to remember Jesus’ counsel from Matthew 6:34: “So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own” (NET). It also helps to focus upon the following promise from Galatians 6:9: “And let us not get tired of doing what is right, for after a while we will reap a harvest of blessing if we don’t get discouraged and give up.”

Fear: Fear is a quality that may limit our ability to fulfill God’s agenda for our lives. But as Proverbs 20:29 reminds us, “Fear of man is a dangerous trap, but to trust in God means safety” (TLB). As Jesus also reminded us in the Gospel of Luke, “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after your body has been killed, has authority to throw you into hell. Yes, I tell you, fear him” (Luke 12:4-5 NKJV).

Unbelief: Hebrews 3:12 provides us with a cautionary message in this regard: “Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God” (Hebrews 3:12).

Criticism from others: Paul the Apostle offered an excellent model for dealing with criticism: “We try to live in such a way that no one will ever be offended or kept back from finding the Lord by the way we act, so that no one can find fault with us and blame it on the Lord” (TLB). 1 Peter 2:12 adds, “Be careful to live properly among your unbelieving neighbors. Then even if they accuse you of doing wrong, they will see your honorable behavior, and they will give honor to God when He judges the world” (NLT).

Disappointment: It is difficult and challenging when others let us down and disappoint us. In such instances, we should remember the counsel found in Hebrews 12:2 “Let us keep our eyes fixed on Jesus, on whom our faith depends from beginning to end” (GNB).

XIII

“For I am already being poured out as a drink offering, and the time of my departure is at hand” (2 Timothy 4:6).

This verse (and those that follow) serve to reveal Paul the Apostle’s mindset in light of his impending death. Under the inspiration of the Holy Spirit, Paul referenced a familiar sacrificial element in assessing his departure from this earthly life: the drink offering.

This type of sacrificial offering first appeared in Genesis chapter thirty-five. In that portion of Scripture, God appeared to the Old Testament patriarch Jacob to confirm the promises He made earlier to Jacob’s ancestors. Jacob responded by erecting a pillar to commemorate the place where God had spoken to him and poured a drink offering upon it (see Genesis 35:9-15).

Later with the advent of the Old Testament sacrificial system, the Israelite priests were charged with the responsibility of presenting several different sacrificial offerings (including a drink offering) each day (see Numbers chapter twenty-eight). One source explains the function of the drink offering within this sacrificial system: “After the Jewish priest offered the lamb, ram, or bull in this ritual, he poured wine beside the altar. This was the last act in the sacrificial ceremony, all of which symbolized the dedication of the believer to God in worship.” ₍₁₎

Israel’s king David also made use of this symbolism to honor a group of valiant warriors who risked their lives to draw water for him from one of his favorite wells (see 2 Samuel 23:13-17).

Paul now turned to this imagery to illustrate his perspective on the subject of his approaching death. Just as wine was poured from a cup as a sacrificial offering in the presence of God, Paul’s earthly life was now being emptied in a similar manner. However, this was not the first time Paul made use of this word picture. Earlier in his letter to the church at Philippi, he also wrote the following…

“Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all” (Philippians 2:17 ESV).

So much like the sacrificial drink offerings that were regularly poured out before God, Paul was also committed to pouring out his life in fulfillment of God’s will as the end of his life drew near. For Paul, those final drops were now draining away, and that undoubtedly accounts for the sense of urgency that we’ll see over the last few verses of this letter.

(1) William Hendriksen, New Testament Commentary: Exposition of the Pastoral Epistles, p 313. Quoted in Dr. Thomas L. Constable, Notes on 2 Timothy 2021 Edition [Paul’s role in the last days 4:6-8] https://www.planobiblechapel.org/tcon/notes/html/nt/2timothy/2timothy.htm

XIV

“For I am already being poured out as a drink offering, and the time of my departure has come” (2 Timothy 4:6 ESV).

For many, their departure from this life is a prospect that seems exceedingly remote, assuming they think about that subject at all. Yet how many of us actually stop to consider an important question: how much time do we really have? The unfortunate reality is that life can pass very quickly and nothing is guaranteed.

While this is hardly a popular subject, the Old Testament book of Ecclesiastes provides us with an important reminder: “A wise person thinks a lot about death, while a fool thinks only about having a good time” (Ecclesiastes 7:3-4 NLT). 2 Timothy 4:6 indicates that Paul the Apostle took that counsel seriously in regard to his own mortality.

In the original language of this verse, the word “departure” referenced a sailing vessel that had been loosed from its mooring. It was also used to convey the relocation of a military encampment. Thus, this imagery tells us that Paul viewed physical death as an exit from this life to another. We can also say that Paul welcomed that exit based on the following portion of his letter to the Philippian church…

“…living to me means simply ‘Christ’, and if I die I should merely gain more of him. I realise, of course, that the work which I have started may make it necessary for me to go on living in this world, I should find it very hard to make a choice. I am torn in two directions—on the one hand I long to leave this world and live with Christ, and that is obviously the best thing for me.

Yet, on the other hand, it is probably more necessary for you that I should stay here on earth. That is why I feel pretty well convinced that I shall not leave this world yet, but shall be able to stand by you, to help you forward in Christian living and to find increasing joy in your faith” (Philippians 1:21-25 Phillips).

Much like Paul the Apostle, our view of death is largely influenced by our perception of what will take place beyond it. In this respect, Jesus once made an important statement followed by an equally important question…

“…I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” (John 11:25-26).

XV

“I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7).

One of the characteristic elements of Paul the Apostle’s New Testament letters involves his use of athletic illustrations. Because of this, it should come as no surprise to find that Paul employed a boxing reference in the passage quoted above.

In addition to what we read here in 2 Timothy 4:7, Paul also employed the imagery of a boxer in his first Biblical letter to Timothy as well as the New Testament book of 1 Corinthians. In that portion of Scripture, Paul used the example of a prizefighter to communicate the importance of qualities like focus, purpose, commitment, and dedication as they relate to a life that honors Christ…

“So I run with purpose in every step. I am not just shadowboxing. I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified” (1 Corinthians 9:26-27 NLT).

These analogies reflected Paul’s mindset as he took part in the spiritual contest of life. However, Paul’s best-known use of this imagery might be found in some of his last recorded words as he neared the final round of his earthly existence: “I have fought the good fight, I have finished the race, I have kept the faith.”

This courageous statement reflected the attitude of a man who could face the prospect of eternity with the knowledge that he had invested his earthly life in service to Christ. Compare this fearless declaration to a different type of statement made by another person who, like Paul, was facing the end of his earthly existence: “What an account I shall have to give to God! How I should like to live otherwise than I have lived” (Phillip III, King of France, 1396-1467).

A survey of Paul’s life from the second half of the Biblical book of Acts demonstrates that he had been diligent, faithful and productive with the resources God had given him. Therefore, Paul could take an accurate assessment of his life as he neared the end of his time on earth and look back with the satisfaction of an athlete who had “given it his all.” In the words of one commentator, Paul had kept the faith, kept the doctrines of the gospel. What comfort will it afford, to be able to speak in this manner toward the end of our days!” ₍₁₎

(1) Henry, Matthew. “Concise Commentary on 2 Timothy 4”. “Matthew Henry Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/2-timothy-4.html. 1706.

XVI

“Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing” (2 Timothy 4:8 NKJV).

Unlike the traditional crown that is associated with a royal king, the crown mentioned here in 2 Timothy 4:8 referred to the laurel (or ivy) wreath that was presented to the winner of an ancient athletic contest. We can find a modern-day equivalent of this award in the form of a trophy that is given to the champion in a competitive event.

But unlike the discarded trophy from a long-forgotten contest that holds no further relevance, the crown of righteousness mentioned here will never lose its value. The Lord will award this crown to everyone who has “…set their affection on his appearing” (NET). Since it is bestowed by the God of eternity, it will always mean something important to those who receive it as well as everyone else.

The following author makes some important observations regarding this crown that are worthy of our attention…

“The crown of righteousness is given to those who long for the second coming of Christ (2 Timothy 4:8). It is highly revealing that in Revelation 4:10 we find believers casting their crowns before the throne of God in an act of worship and .adoration. This teaches us something very important. Clearly the crowns (as rewards) are bestowed on us not for our own glory but ultimately for the glory of God. We are told elsewhere in Scripture that believers are redeemed in order to bring glory to God (1 Corinthians 6:20). It would seem that the act of placing our crowns before the throne of God is an illustration of this.

Here’s something else to think about. The greater reward or crown one has received, the greater capacity one has to bring glory to the Creator. The lesser reward or crown one has received, the lesser his capacity to bring glory to the Creator. Because of the different rewards handed out at the judgment seat of Christ, believers will have differing capacities to bring glory to God.

Still, we shouldn’t take this to mean that certain believers will have a sense of lack throughout eternity. After all, each believer will be glorifying God to the fullness of his capacity in the next life. Each one of us, then, will be able to ‘declare the praises of him who called [us] out of darkness into his wonderful light’ (1 Peter 2:9). ₍₁₎

Image Credit: “Wanna know what I think of your trophies?” by Lodigs is licensed under CC BY-NC 2.0

(1) Ron Rhodes, The Complete Book Of Bible Answers, Copyright © 1997 by Ron Rhodes, Published by Harvest House Publishers [p. 275]

XVII

“Be diligent to come to me quickly; for Demas has forsaken me, having loved this present world, and has departed for Thessalonica–Crescens for Galatia, Titus for Dalmatia” (2 Timothy 4:9-10).

If we were to paraphrase this message from Paul the Apostle, we might do so in the following manner: “The curtain is about to close on the story of my life, Timothy. Please make every effort to visit me quickly.” As we consider these verses, it’s easy to imagine that advancing age and physical infirmity made it difficult for Paul to live without the assistance of his friends.

We should also note the emotional intensity within this passage, for it clearly expresses Paul’s sense of loneliness as he sat chained in a cold, damp prison cell. In addition to these physical and emotional challenges, Paul also carried the burden imposed by a former colleague who had abandoned him: “Demas has deserted me because he loves the things of this life and has gone to Thessalonica” (NLT).

Although Demas is largely unknown to us, he is mentioned once in Paul’s epistle to the church at Colossae and again in his message to Philemon. Since Paul offered greetings from Demas in those letters (and even identified him as “a fellow laborer” in his message to Philemon), he must have been a relatively close companion. Unfortunately, it also appears that Demas was someone who left Paul in favor of the attractions offered by this present world. Apparently, the lure of such things was more important to Demas than the God-honoring lifestyle modeled by Paul the Apostle.

This unfortunate circumstance offers an important reminder for today, for there are bound to be “Demas-es” in our own lives. For instance, we may have friends (perhaps even good friends) who will depart from us as they seek to indulge their interests in the pursuits of this world. If that should occur, we will be faced with a decision: “Will I continue to move forward in Christ or will I follow a similar path?

While it is never easy to confront this painful reality, Jesus suffered through this type of experience and knows exactly how it feels to be deserted by one’s friends. We can also find comfort and assurance in the words of Romans 8:18: “… what we suffer now is nothing compared to the glory he will give us later.“

Finally, the commentary quoted below offers an additional message of encouragement…

“Some friends had proved faithless, others Paul had needed to send away; but God had proved faithful all along (2Ti_4:17-18).” ₍₁₎

(1) Craig S. Keener, The IVP Bible Background Commentary [2 Timothy 4:9-18]

XVIII

“for Demas has deserted me, because he loved this present world, and has gone to Thessalonica. Crescens has gone to Galatia, Titus to Dalmatia” (2 Timothy 4:10 HCSB).

We often speak of “the world” in terms of our natural realm. However, the reference to “this present world” here in 1 Timothy 4:10 identifies something different. You see, this phrase reflects the cultural attitudes, pleasures. values, opinions, philosophies, ideas, and belief systems that reject the God of the Scriptures.

Jesus made use of this concept in a message to His disciples when He said, “If the world hates you, keep in mind that it hated me first” (John 5:18 NIV). The New Testament epistle of 1 John also sheds some light on this idea when it tells us…

“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever” (1 John 2:15-17).

It’s significant to note that Demas chose the city of Thessalonica to pursue his love of “this present world” here in 2 Timothy 4:10. Much like the ancient Biblical cities of Ephesus and Corinth, Thessalonica served as an important destination for commerce and travel in the Biblical era. Since Thessalonica was situated along a major Roman thoroughfare, it was easily accessible to those who were traveling by land to the capital city of Rome or points east. It also featured an excellent harbor that made it ideal for those who journeyed by sea.

Thus, the city of Thessalonica was known as a cosmopolitan urban center with a wealthy, diverse, and influential population. Those qualities would undoubtedly prove to be highly attractive to anyone (like Demas) who had “…fallen in love with this present world” (CJB).

With this in mind, it is instructive to compare Demas and his love of this present world with someone like Moses, a person who offers a far better example to follow…

“…(Moses) chose to suffer with the people of God rather than to enjoy the short-lived pleasure of sin. For he considered the reproach because of the Messiah to be greater wealth than the treasures of Egypt, since his attention was on the reward” (Hebrews 11:25-26 HCSB).

The following verse provides us with two other positive examples, and we’ll those consider them next.

XIX

“Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry” (2 Timothy 4:11 NKJV).

In contrast to Demas (a man who abandoned Paul the Apostle), 2 Timothy 4:11 presents us with two individuals who possessed character traits that were much more positive: Luke and Mark.

First, we have Luke, Paul’s faithful friend until the end. Luke served as Paul’s traveling companion on some of his earlier missionary journeys and remained with him as Paul faced his final days. Since Luke was a physician by trade, his presence must have been a great comfort to Paul as he neared the end of his life.

Next, we have a reference to Mark, also known as John Mark. Mark’s relationship with Paul carries an interesting back story that is detailed for us in the New Testament book of Acts…

“…Paul said to Barnabas, ‘Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing.’ Barnabas wanted to take John, also called Mark, with them, but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus” (Acts 15:36-39).

From this, it seems clear that Paul had some reservations about Mark at one point in his ministry. Much like Demas, Mark had also abandoned Paul when he needed him. But that is where the similarities between Mark and Demas end. By the time we reach 2 Timothy 4:11, it appears that Mark had grown to become a valuable asset to the aged apostle.

So, 2 Timothy 4:11 tells us that Paul gave Mark a fresh start and refused to hold his past failure against him. Paul’s example provides us with an important reminder concerning those (like Mark) who bear fruit in keeping with repentance…

“There’s a lesson in these few words. We should allow people to grow up and not hold them back from ministry or leadership for faults in the past that have now been corrected. When we encourage someone and open our minds to the possibility that he or she has changed and matured, we may be salvaging a significant ministry. Mark went on not only to be Paul’s good friend and a trusted Christian leader (Col_4:10; Phm_1:24), but he also wrote the Gospel of Mark.” ₍₁₎

(1) Life Application Study Bible [2 Timothy 4:11-12] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XX

“And Tychicus I have sent to Ephesus. Bring the cloak that I left with Carpus at Troas when you come–and the books, especially the parchments” (2 Timothy 4:12-13).

In addition to his role as an emissary, it appears that Tychicus was a close friend and traveling companion of Paul the Apostle. For example, Tychicus was part of a group that accompanied Paul during his third missionary journey according to Acts 20:2-5. Paul also identified Tychicus as “…a beloved brother, faithful minister, and fellow servant in the Lord…” in his letter to the church in the city of Colossae (Colossians 4:7-8).

The fact that Paul decided to send Tychicus to Ephesus also presents us with an interesting possibility to consider. Since Luke was Paul’s last remaining companion, he might have been reluctant to allow a friend like Tychicus to leave him. However, it seems Paul felt that the needs of the church in Ephesus outweighed any desire he may have had to keep his few remaining friends close by. Thus, we can say that Paul put the needs of others ahead of his own in this matter.

Timothy was someone who mirrored Paul’s attitude in this regard as well…

“If the Lord is willing, I will send Timothy to see you soon. Then when he comes back, he can cheer me up by telling me all about you and how you are getting along. There is no one like Timothy for having a real interest in you…” (Philippians 2:19-20).

Paul’s confidence in Timothy was related to his attitude toward the Philippians: “He takes a genuine interest in your welfare” (GW). That made Timothy different from others who may have been more self-absorbed. This shared characteristic may also help to explain why Paul considered Timothy to be his “…true son in the faith” (1 Timothy 1:2).

These examples remind us that something that is best for us may not always be best for someone else. Because of this, it is important to prayerfully consider the implications of our decisions and their potential impact upon others. This does not prohibit us from acting in our best interest, but it does mean that we have an obligation to look beyond those interests and respond accordingly.

For some, the agenda of life contains one item: “what’s best for me.” But much like the example set by Paul the Apostle, the agenda of a God-honoring life also includes “what’s best for others” as well. As we’re reminded in the New Testament book of 1 Corinthians, “Try to do what is good for others, not just what is good for yourselves” (1 Corinthians 10:24 ERV).

XXI

“When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments” (2 Timothy 4:13).

The cloak mentioned above was a heavy, cape-like garment that enabled its wearer to stay warm in cold weather. It could also double as a blanket on a chilly evening. Given the harsh conditions that likely accompanied Paul’s incarceration, it’s easy to see why he would make this request. If Paul had been arrested in the city of Troas, then Carpus may have been holding this cloak in safekeeping.

Among Paul’s other personal effects were his books and parchments. As one author explains, “‘Books’ refers to papyrus scrolls, possibly OT books. ‘Parchments’ were vellum sheets made of treated animal hides, thus they were extremely expensive. They may have been copies of letters he had written or blank sheets for writing other letters. That Paul did not have these already in his possession leads to the possible conclusion that he was arrested in Troas and had no opportunity to retrieve them.” ₍₁₎

In addition to his pressing need for a cold-weather garment, Paul’s sense of urgency may have been motivated by the challenges associated with winter travel during that time. You see, ancient shipping lanes were generally closed between November and March each year due to the hazardous winter travel conditions. If Timothy delayed, he would not arrive until the following spring- and Paul might not survive that long.

Another source makes a rather ironic observation regarding this passage: “It is touching to note that Paul, who could have become a rich Pharisee, was willing instead to suffer the loss of all things for Christ (Philippians 3:8), ending up in a cold, filthy, damp Roman dungeon next to the Tiber River, needing a cloke just to keep warm in the coming winter (II Timothy 4:21).” ₍₂₎

So, let’s consider the situation presented to us over the past few verses of 2 Timothy chapter four and make an educated guess regarding Paul’s physical and emotional state…

• “…bring the cloak that I left with Carpus” (verse thirteen): “I’m cold.”
• “…(Bring) the books, especially the parchments” (verse thirteen): “I don’t have access to God’s Word or other reading materials.”
• “Only Luke is with me…” (verse eleven): “All my friends are gone except one.”
• “Be diligent to come to me quickly” (verse nine): “I miss you.”

If we can imagine the prospect of sitting in a cold, damp prison cell with nothing to do, then we can easily understand why Paul might want his books, parchments, and the emotional encouragement of Timothy’s presence.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ti 4:13). Nashville, TN: Thomas Nelson Publishers.

(2) Institute for Creation Research, New Defender’s Study Bible Notes [2 Timothy 4:13] https://www.icr.org/bible/2Timothy/4/13/

XXII

“Alexander the coppersmith did me much harm. May the Lord repay him according to his works. You also must beware of him, for he has greatly resisted our words” (2 Timothy 4:14-15 NKJV).

Just as we can identify a tree by the fruit it produces, we can often identify the character of others by the “fruit” that grows from their choices and decisions. Jesus introduced this concept in the following passage from the Gospel of Matthew…

“You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7:16-20).

Paul the Apostle was well-acquainted with this idea, for he often encountered both types of fruit mentioned in the passage quoted above. For instance, Paul identified the positive fruit that was growing among the members of the Christian community in the city of Ephesus: “,..after I heard of your faith in the Lord Jesus and your love for all the saints, (I) do not cease to give thanks for you, making mention of you in my prayers” (Ephesians 1:15-16).

He also encouraged the Philippian church in a similar manner: “I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy, for your fellowship in the gospel from the first day until now” (Philippians 1:3-5). However, Paul also asked the church in Thessalonica to pray for him for a very different reason…

“Finally, brothers, pray for us… that we may be delivered from wicked and evil men. For not all have faith” (2 Thessalonians 3:1-2 ESV).

Throughout his ministry, Paul faced regular opposition from religious authorities (Acts 18:12-13), local tradesmen (Acts 19:23-41), spiritual mystics and fortune-tellers (Acts 13:6-12, Acts 16:16-19), and secular philosophers (Acts 17:16-34). Here now in 2 Timothy 4:14, we also learn that Paul faced individual opposition as well: “Alexander the metalworker did me a great deal of harm…” (NIV).

1 Timothy 1:20 tells us that Paul was forced to deliver a man named Alexander over to Satan so he might “…learn not to blaspheme.” If the individuals mentioned in these passages are the same, then it would seem that Alexander rejected that lesson and further serve to explain his opposition to Paul.

XXIII

“Alexander the metalworker did me a great deal of harm. The Lord will repay him for what he has done. You too should be on your guard against him, because he strongly opposed our message” (2 Timothy 4:14-15 NIV).

In 2 Thessalonians 1:6, Paul the Apostle wrote the following words: “God is just: He will pay back trouble to those who trouble you” (NIV). That counsel was not only good for the Thessalonians; it was good for Paul as well. You see, 2 Timothy 4:14 tells us that Paul applied this same guidance in a troublesome relationship with an individual named Alexander.

Paul’s interaction with Alexander the metalworker is instructive on several different levels. We should first note Paul’s focus upon God’s response to his circumstance: “The Lord will repay him for what he has done.” If we are armed with the knowledge that God will vindicate us for acting righteously, then we need not seek to avenge ourselves when others inflict injury upon us.

While this goes against our natural instinct to retaliate against those who hurt us, our responsibility to conduct ourselves in a God-honoring manner does not end when others seek to harm us. In fact, this directive also extends to our internal thoughts and attitudes, even when others seemingly “get what they deserve”…

“Do not rejoice when your enemy meets trouble. Let there be no gladness when he falls— for the Lord may be displeased with you and stop punishing him!” (Proverbs 24:17-18 TLB).

This attitude also reflects a portion of Jesus’ teaching from The Beatitudes…

“But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:44-45 ESV).

It also follows the example Jesus set for us…

“For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:21-23 ESV).

Finally, Paul issued a common-sense warning regarding Alexander’s conduct to help protect Timothy from unnecessary injury: “You also must beware of him.” This practical reminder echoes Jesus’ counsel from Matthew 10:16: “Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves.”

XXIV

“At my first defense no one stood with me, but all forsook me. May it not be charged against them” (2 Timothy 4:16).

It helps to know something about the ancient Roman judicial system to grasp Paul the Apostle’s reference to his “first defense” in this passage. You see, the “first defense” mentioned here was similar to a modern day pre-trial legal hearing. It served as a judicial inquiry that examined the allegations made against a defendant. If the evidence presented was sufficient to support the charge, the defendant was brought to trial.

Three sources provide us with additional information regarding this process…

“In the Roman legal system, an accused person received two hearings: the prima actio, much like a contemporary arraignment, established the charge and determined if there was a need for a trial. The secunda actio then established the accused’s guilt or innocence. The defense Paul referred to was the prima actio.” ₍₁₎

“Customarily under Roman law, accused prisoners underwent a preliminary hearing before their trial. At this hearing, witnesses could speak on behalf of the accused. In Paul’s case, at his ‘first defense,’ after he had arrived in Rome as a prisoner for the second time, ‘no one’ had come to his defense. This was probably because, when Rome burned in July of A.D. 64, Nero blamed the Christians, and from then on it was dangerous to be a known Christian in Rome. Neither local Christians nor Paul’s fellow workers were willing to stand with the apostle (‘all deserted me’; cf. Matt. 26:56). Paul hoped the Lord would not hold (‘count’) their failure ‘against them’” (cf. Ps. 32:2; Luke 23:34; Acts 7:60). ₍₂₎

“The word ‘stood’ (paraginomai) is a technical word used of one who appeared in a court of justice in behalf of the accused. No one appeared, to act as his advocate, to advise him as to legal forms, to testify to his character. The last persecution had been so severe, that those who lived through it, dared not appear in Paul’s defense.” ₍₃₎

So, anyone who stood with Paul during this period did so at the potential cost of his or her life. This helps explain why no one came to support him when he appeared for this preliminary hearing. Unfortunately, this also meant that Paul had no legal counsel to represent him, no character witnesses to testify on his behalf, and no one to offer evidence in his defense. However, that lack of support didn’t mean Paul was entirely alone. We’ll see why next.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ti 4:16). Nashville, TN: Thomas Nelson Publishers.

(2) Dr. Thomas L. Constable, Notes on 2 Timothy 2021 Edition [B. Paul’s preliminary hearing in court 4:16-18] https://www.planobiblechapel.org/tcon/notes/html/nt/2timothy/2timothy.htm

(3) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on 2 Timothy 4:16-17] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

XXV

“But the Lord stood with me and strengthened me, so that the message might be preached fully through me, and that all the Gentiles might hear. Also I was delivered out of the mouth of the lion” (2 Timothy 4:17).

Although everyone had abandoned Paul the Apostle in advance of his legal hearing before the Roman government, Paul was not disheartened by that development. While the support of his friends and colleagues was undoubtedly important, Paul had the services of a far greater Advocate: “… the Lord stood with me and strengthened me.”

This harmonizes with something Paul had earlier written to Timothy: “I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day” (2 Timothy 1:12). Paul’s statement in that passage bears repeating. Notice that he did not say, “I know what I believe.” Instead, he said, “I know whom I have believed.” That belief was validated (at least in part) when the Lord stood with him while everyone else abandoned him.

This also reminds us that Christianity is not about an idea, a belief system, an organization, or a set of rules to follow. Christianity is about a relationship with a person, namely Christ. Since Paul knew the One he believed, he could say with confidence, “I am convinced that he is able to guard what I have entrusted to him.”

Paul then followed with a word-picture that illustrated the fate that might have awaited him: “…I was rescued from the lion’s mouth” (HCSB). There are several ways we might understand this reference. Perhaps the most graphic association for modern-day readers is the horrific spectacle of Christians being forced into the ancient Roman arena to be devoured by hungry lions. While this scenario is possible, it seems unlikely that Paul would have been executed in this manner given his status as a Roman citizen.

Another possibility involves the well-known account of the Old Testament prophet Daniel and his experience in a lion’s den. Just as God protected Daniel from a ferocious group of lions, He also protected Paul from those who might seek to injure him (or worse). Or perhaps the apostle may have had Psalm 22 in mind, a Psalm that asks God to “Save Me from the lion’s mouth” (Psalm 22:21).

Perhaps it’s best to understand this passage as a reference to God’s grace in saving Paul from mortal danger. Paul was certainly familiar with that idea, for the Lord had rescued him from such trouble more than once.

XXVI

“And the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever. Amen!” (2 Timothy 4:18).

While human beings sought to end Paul the Apostle’s life on several occasions, God graciously preserved him until the time of his entry into eternity. God’s agenda for Paul’s life and death thus provides us with another opportunity to consider Jesus’ teaching from Luke 12:4-5…

“I tell you, as friends of mine, that you need not be afraid of those who can kill the body, but afterwards cannot do anything more. I will show you the only one you need to fear—the one who, after he has killed, has the power to throw you into destruction! Yes, I tell you, it is right to stand in awe of him” (Phillips).

As we saw earlier in this chapter, it is wise to take precautionary measures to protect against those who may seek to harm us. Nevertheless, it is important to maintain a vertical focus in such instances, for as we’re told in the Old Testament book of Proverbs, “Fearing the Lord leads to life, and one who does so will live satisfied; he will not be afflicted by calamity” (Proverbs 19:23 NET).

Paul’s confidence in the Lord thus prompted him to express his praise and appreciation: “To Him be glory forever and ever. Amen!” This word “glory” carries several meanings depending on the context of its use. For instance, this word often serves to communicate the qualities of excellence, preeminence, and dignity. ₍₁₎ It is also used to convey the idea of weightiness or substance. ₍₂₎

In the New Testament, “glory” is frequently used to signify one’s praise, honor, or acclamation for another. This usage is similar to the definition of this word in a modern-day context: “very great praise, honor, or distinction bestowed by common consent; renown.” ₍₃₎

One author provides us with an overview of “glory” from a Biblical perspective…

“The word glory in Hebrew, kabod, derives from a root word meaning ‘weight.’ For example, the value of a gold coin was determined by its weight. To have weight, therefore, is to have value or worth.

The Greek word for glory, doxa, originally meant ‘opinion.’ This word refers to the worth or value which we, in our opinion, assign to someone or something. The Hebrew idea speaks of what is inherent in God—His intrinsic value or worth; the Greek idea speaks of the response of intelligent and moral beings to the value or worth they see manifested by God’s Word and works.” ₍₄₎

(1) G1391 doxa Vine’s Expository Dictionary https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G1391&t=NKJV

(2) See Sproul, R.C. Five Things Every Christian Needs to Grow [pg. 79-80] © 2008 by R.C. Sproul. Published by Reformation Trust Publishing a division of Ligonier Ministries. See also H3513 – kabad https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H3513

(3) “Glory” Dictionary.com, Retrieved 1 June 2020 from https://www.dictionary.com/browse/glory

(4) Joel R. Beeke, Living for God’s Glory: An Introduction to Calvinism [pg 146-147] © 2008 Published by Reformation Trust Publishing a division of Ligonier Ministries

XXVII

“Greet Prisca and Aquila, and the household of Onesiphorus” (2 Timothy 4:19).

2 Timothy 4:19 begins what are probably the last recorded words of Paul the Apostle. As we consider this final passage, it may be helpful to visualize Paul’s condition as he ends this letter to Timothy.

First, he is chained in a damp, dark prison cell. He has no money. He has no possessions. Most of his companions have left. Others have deserted him. He is cold, lonely, and soon to die. However, he has managed to procure some crude paper, a quill pen, and a mixture of water and charcoal to serve as his ink. So as Paul scratches out these final words to Timothy under these conditions, what does he choose to say? He says, “Please greet my friends.”

Among those friends were Priscilla and Aquila, two old acquaintances of Paul from his days as a traveling missionary. The Biblical book of Acts tells us that they had been expelled from the city of Rome, along with the rest of the Jewish people under an edict from the Roman government. When Paul arrived in the city of Corinth, he met this married couple who had just arrived there as well.

As it turned out, Paul, Aquila, and Priscilla were all tentmakers by trade. They apparently got along so well that they established lodging together within the city and stayed there for some time. Later, when Paul departed for Syria to continue his missionary work, Priscilla and Aquila went with him (see Acts 18:1-18). In fact, Paul was so close with this couple that he referred to Priscilla as “Prisca” in this passage, a likely reference to her nickname.

Priscilla and Aquila also appear in several of Paul’s other New Testament letters. For instance, the book of Romans tells us they were ready to support Paul at the cost of their lives…

“Give my greetings to Priscilla and Aquila, my co-workers in the ministry of Christ Jesus. In fact, they once risked their lives for me. I am thankful to them, and so are all the Gentile churches. Also give my greetings to the church that meets in their home” (Romans 16:3-5).

In addition to opening their home to serve as a house church, we also know that Priscilla and Aquila ministered to others on an individual level as well (see Acts 18:24-28). Now it seems this well-traveled couple had made their way to the city of Ephesus along with Timothy. Thus, it is fitting that Paul reserved some space at the end of this letter to greet these long-time, faithful friends.

XXVIII

“Greet Prisca and Aquila, and the household of Onesiphorus” (2 Timothy 4:19)

Paul the Apostle mentioned Onesiphorus earlier in this letter when he said, “…he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me… You know very well in how many ways he helped me in Ephesus” (2 Timothy 1:16-18).

Unlike Alexander the coppersmith (who apparently went out of his way to harm Paul), Onesiphorus was someone who went out of his way to help him…

“‘Refreshed’ is anapsucho, ‘to cool again, to cool off.’ It is an admirable word to express the comforts which this saint brought to Paul who was enduring the discomforts of a Roman prison… By not being ashamed of Paul’s chain, the apostle means that Onesiphorus was not deterred from visiting Paul in prison by any danger which he might incur by reason of the fact that he was a friend of a prisoner who was a Christian, and who was on trial for his life.” ₍₁₎

Some commentators have suggested that this reference to “…the household of Onesiphorus” implies that he had passed away. However, this seems unlikely since Paul referred to his household in the present tense. A more likely possibility is that Onesiphorus had simply been away from home for an extended period. Thus, Paul sent greetings to his family members who were left behind.

But if Onesiphorus had passed away, there is a more ominous possibility to consider. You see, it was dangerous to be known as an associate of a political prisoner in those days. Onesiphorus clearly took a substantial risk in visiting Paul, and it’s possible that he paid for that loyalty with his life. There’s also a chance that he had been imprisoned as well, thus awaiting the same fate as the friend he came to visit.

These possibilities lead us to some thought-provoking observations from the following commentator…

“Again and again the Bible bangs us face to face with a question which is real for every one of us. Again and again it introduces and dismisses a man from the stage of history with a single sentence… Onesiphorus–we know nothing of him except that in his loyalty to Paul he risked–and perhaps lost–his life… Onesiphorus goes down to history as the friend who stuck closer than a brother. If we were to be described in one sentence, what would it be? Would it be the verdict on a traitor, or the verdict on a disciple who was true?” ₍₂₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on 2 Timothy 1:16-17] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Barclay, William, “William Barclay’s Daily Study Bible“. “The Faithless Many And The Faithful One (2Ti_1:15-18)”.

XXIX

“Erastus stayed in Corinth, but Trophimus I have left in Miletus sick” (2 Timothy 4:20).

Erastus is mentioned in two other places within the New Testament Scriptures. We find the first in Romans 16:23 where he is identified as the city treasurer. He is also mentioned in Acts 19:21-22where he was assigned to visit the region of Macedonia along with Timothy.

While Erastus may seem to be an insignificant person mentioned at the end of this letter, his presence offers us something important to consider. For instance, Erastus’ role as city treasurer probably means that he had to balance the demands of secular employment along with his ministry responsibilities, at least for a while. Much like Paul the Apostle (who worked as a tentmaker to support himself for a time), Erastus was a government official by vocation but a minister of God’s Word by avocation.

This example reminds us that God’s call upon our lives may involve a time (or a lifetime) of bi-vocational service as we fulfill our ministerial responsibilities alongside our roles as employees, students, or parents.

However, Erastus’ greatest contribution may come from outside the Biblical Scriptures…

“Writing his Epistle to the Romans from Corinth during the winter of AD 56-57, Paul sends greetings from some of his companions, and adds: ‘Erastus the City Treasurer greets you’ (Rom_16:23). In the course of excavations in Corinth in 1929, Professor T. L. Shear found a pavement with the inscription ERASTVS PRO: AED: S:P: STRAVIT (Erastus, curator of public buildings, laid this pavement at his own expense). The evidence indicates that this pavement existed in the first century AD, and it is most probable that the donor is identical with the Erastus who is mentioned by Paul.” ₍₁₎

“Even as isolated a reference as Acts 19:22, which mentions that Paul sent Timothy and Erastus ahead of him into Macedonia, employs a name that appears only here in Acts and twice in Paul’s letters- Erastus. In Romans 16:23, he is described as the director of public works and is among those who send greetings from Corinth to the Roman church.90 In 2 Timothy 4:20, Paul notes merely that he left Erastus in Corinth.

To this day one can see a portion of paving stone in the outdoor part of the archaeological museum of the Corinthian ruins that has inscribed on it in Latin the name of Erastus as the ‘aedile’ (a municipal director of public projects) who financed the laying of this street at his own expense. All these undesigned coincidences inspire all the more confidence in Acts’ historical accuracy.” ₍₂₎

(1) F. F. Bruce, The New Testament Documents Are They Reliable? Fifth Revised Edition © The Inter-Varsity Fellowship

(2) Craig L. Blomberg, The Historical Reliability of the New Testament Copyright © 2016 B&H Academic Nashville, Tennessee [pg. 334]

XXX

“Erastus remained at Corinth, and I left Trophimus, who was ill, at Miletus” (2 Timothy 4:20 ESV).

It may seem disconcerting to read how Paul the Apostle “…left Trophimus behind in Miletus, where he was sick” (NTE). This is especially true when we stop to consider how God used Paul to miraculously heal others on numerous occasions. One commentary makes a thought-provoking observation concerning Paul, his traveling companion Luke (a physician), and Trophimus in this respect: “This interestingly enough, happened despite the presence of a doctor and an apostle…” ₍₁₎

While it is true that God may often protect us from accidents or physical ailments, the Scriptures also identify a number of God-honoring men and women who suffered from various illnesses (see Philippians 2:25-27 and 1 Timothy 5:23 for some examples). There are several factors that may explain why God might allow such things to enter our lives. For instance, physical infirmities may serve as a disciplinary measure, as a catalyst for spiritual growth, or they may simply reflect the consequences of life in a fallen world.

This difficult topic is worthy of a lengthy except from the following Biblical scholar…

“Numerous verses in Scripture substantiate the view that physical healing in mortal life is not guaranteed in the atonement and that it is not always God’s will to heal. The apostle Paul couldn’t heal Timothy’s stomach problem (1 Tim. 5:23) nor could he heal Trophimus at Miletus (2 Tim. 4:20) or Epaphroditus (Phil. 2:25–27). Paul spoke of ‘a bodily illness’ he had (Gal. 4:13–15). He also suffered a ‘thorn in the flesh’ which God allowed him to retain (2 Cor. 12:7–9). God certainly allowed Job to go through a time of physical suffering (Job 1–2).

In none of these cases is it stated that the sickness was caused by sin or unbelief. Nor did Paul or any of the others act as if they thought their healing was guaranteed in the atonement. They accepted their situations and trusted in God’s grace for sustenance. It is noteworthy that on two occasions Jesus said that sickness could be for the glory of God (John 9:3; 11:4).

Other Scripture reveals that our physical bodies are continuously running down and suffering various ailments. Our present bodies are said to be perishable and weak (1 Cor. 15:42–44). Paul said ‘our outer man is decaying’ (2 Cor. 4:16). Death and disease will be a part of the human condition until that time when we receive resurrection bodies that are immune to such frailties (1 Cor. 15:51–55).” ₍₂₎

(1) New International Bible Commentary, Copyright© 1979 by Pickering & Inglis Ltd [pg. 1492]

(2) Norman L. Giesler and Ron Rhodes, When Cultists Ask A Popular Handbook on Cultic Misinterpretations [note on Isaiah 53:4–5] Baker Books, 1997

XXXI

“Do your utmost to come before winter. Eubulus greets you, as well as Pudens, Linus, Claudia, and all the brethren” (2 Timothy 4:21).

Two sources explain the urgency behind the Apostle Paul’s request to Timothy and this heartfelt appeal to “Do your best to come before winter” (Mounce)…

“The seas were closed down to traffic in winter; shipping was completely closed down from around November 10 to as late as March 10, but the periods from about September 15 to November 10 and March 11 to May 26 were risky periods as well.

Timothy thus could not sail from Ephesus in winter, but even if he took the overland route north of Greece, as Paul seems to expect (2Ti_4:13), he would still need to sail across the Adriatic, which was also closed. If Timothy delayed, he would not be able to come until spring—and Paul might not still be alive then. Paul may have sent this letter by Tychicus in summer, leaving Timothy little time to set matters in order and come to him.” ₍₁₎

“The safe sailing season was from May 27 to September 14. Risky seasons were from March 10 to May 26 and from September 15 to November 11. The winter season, from November 12 to March 9, was avoided except for emergencies or military campaigns. Even travel on land was avoided during winter—hence Paul’s plan to spend one winter at Corinth (1 Cor. 16:5–6) and another at Nicopolis (Titus 3:12), as well as his urgent plea to Timothy, “Do your best to come before winter” (2 Tim. 4:21).

The greatest danger of winter sailing, of course, was shipwrecks. In his second letter to Corinth, Paul mentions being shipwrecked three times, and on one of these occasions, spending a night and a day floating in the open sea. Yet we know of another shipwreck still, and Luke’s description of it (in Acts 27) is one of the most vivid narratives in all of ancient literature.” ₍₂₎

While some of those mentioned earlier in 2 Timothy chapter four are relatively well known, we have little or no information regarding Eubulus, Pudens, Linus, and Claudia. Early church tradition tells us that Linus served as the bishop of Rome. In addition, some speculate that Claudia may have been related to royalty. But other than these bits of fragmentary information, we know nothing else about these individuals beyond what is written here.

Yet even while these four persons may remain unknown to us, they are well known to God- and the same is true for us as well.

(1) Craig S. Keener, The IVP Bible Background Commentary [2 Timothy 4:19-22]

(2) Edwin M. Yamauchi, Christian History magazine Issue 47, On the Road with Paul. The ease—and dangers—of travel in ancient world. (Carol Stream, IL: Christianity Today, Inc.) 1997.

XXXII

“The Lord Jesus Christ be with your spirit. Grace be with you. Amen” (2 Timothy 4:22).

Epilogue

“Shortly after this Epistle was written, within a few months at most, Paul had his second hearing, was sentenced to death by execution, was led out of the city at the Ostian Gate to a place called the Three Fountains, and there was beheaded. At least all early tradition, and the Fathers, among them Clement, one of his companions, support this view.” ₍₁₎

“The traditional view is that Paul was beheaded in Rome during the reign of Nero between AD 64 and 67. Scripture does not directly state his martyrdom, but there are hints in both Acts and 2 Timothy 4:6-8 that Paul knew his death was pending. The first extrabiblical evidence is found in 1 Clement 5:5-7 (c. AD 95 – 96) in which Paul is described as suffering greatly for his faith and then being ‘set free from this world and transported up to the holy place, having become the greatest example of endurance.’

While details regarding the manner of his fate are lacking, the immediate context strongly implies that Clement was referring to the martyrdom of Paul. Other early evidences for the martyrdom of Paul can be found in Ignatius (Letter to the Ephesians 12:2), Polycarp (Letter to the Philippians 9:1-2), Dionysius of Corinth (Eusebius, Ecclesiastical History 2.25.4), Irenaeus (Against Heresies 3.1.1), The Acts of Paul, and Tertullian (Scorpiace 15:5-6). The early, consistent, and unanimous testimony is that Paul died as a martyr.” ₍₂₎

“Paul, the Apostle, who was before called Saul, after his great travail and unspeakable labours in promoting the Gospel of Christ, suffered also in this persecution under Nero. …Nero sent two of his esquires… to bring him word of his death… (T)he soldiers came and led him out of the city to the place of execution, where he, after his prayers were made, gave his neck to the sword.” ₍₃₎

“By reason of jealousy and strife Paul by his example pointed out the prize of patient endurance. After that he had been seven times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West, he won the noble renown which was the reward of his faith, having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world and went unto the holy place, having been found a notable pattern of patient endurance.” ₍₄₎

(1) B. W. Johnson, The People’s New Testament [pg. 538]. Public Domain http://www.ccel.org/ccel/johnson_bw/pnt.html

(2) Josh McDowell And Sean McDowell, PhD, Evidence That Demands a Verdict [pgs. 363-364] © 2017 Josh McDowell Ministry

(3) John Foxe, Foxe’s Book Of Martyrs [pg. 13] © 1981 by Whitaker House https://archive.org/services/img/foxesbookofmarty00foxe_1

(4) The First Epistle Of Clement To The Corinthians, [5:5-6] http://www.earlychristianwritings.com/text/1clement-lightfoot.html

I

“But know this, that in the last days perilous times will come” (2 Timothy 3:1).

One focus of attention in the previous chapter of 2 Timothy involved the importance of accurate Biblical teaching (2 Timothy 2:15). That point of emphasis involved more than just good doctrine; it also included several other essential elements, including…

• Courage (2:1).
• Potential hardship (2:3, 2:9).
• Personal reflection upon the meaning and application of God’s Word (2:7).
• Refusal to engage in quarrels or unprofitable discussions (2:16, 2:24).
• Moral purity (2:19-22)

Here now in chapter three, Paul the Apostle will illustrate why sound Biblical teaching is so important. You see, 2 Timothy chapter three will address several characteristics associated with the last days. These characteristics describe a world populated with those who have turned their backs upon their Creator and His attributes. If we take a sober assessment of this chapter, the critical importance of accurate, expository Biblical instruction should become abundantly clear.

In light of this, we should be alert to the societal elements that are described for us within this chapter. Doing so will help prepare us for whatever unfolds in God’s agenda for humanity. However, it’s also important to ensure that our interest in the last-days events of this chapter does not dominate our spiritual attention. This is especially true in dealing with media outlets and others who regularly seek to interpret daily news events through the lens of end times theology.

Virtually anyone can develop a website or post a video that seeks to associate various Biblical prophecies with contemporary news headlines or current events. Some of those efforts may be highly questionable and cause great spiritual injury among those who are young, naïve, or undiscerning.

Even a sincere, well-meaning man or woman of God may fall into the trap of viewing every negative news event, political occurrence, or astronomic sign as a potential omen that signals the end of this human era. So while it is important to remain vigilant and watchful, it is also important to view this portion of Scripture in a discerning, responsible manner.

Finally, we should recognize the difference between the “end times” and the “last days” mentioned here in 2 Timothy 3:1. Although they are often used interchangeably, the phrase “end times” generally refers to the events that will occur just prior to the close of the current chapter of human history. In contrast, the “last days” began with Jesus’ ascension and will conclude upon His return. We’ll consider that lengthy interval in greater detail next.

II

“But understand this, that in the last days difficult times will come” (2 Timothy 3:1 NET).

Here in 2 Timothy chapter three, Paul the Apostle will offer some additional detail regarding the societal degradation that will characterize the last days. One commentator offers an insightful perspective upon this portion of Scripture that warrants a lengthy excerpt…

“Many people take the phrase, ‘these last days,’ to refer to the time just before Christ’s return, but the biblical usage of that phrase indicates that it refers to the whole period of time between the first coming of our Lord and his second coming. In other words, for 2,000 years we have been living in the last days…

In the account in Acts 2, we read that, on the Day of Pentecost, Peter quoted the prophecy of Joel, in which the prophet said that “in the last days” God would pour out his Spirit upon all flesh, (Acts 2:17). That, Peter said, was beginning to be fulfilled on the Day of Pentecost, almost 2,000 years ago. The first words of the book of Hebrews are: ‘In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by his Son,’ (Hebrews 1:1-2a RSV).

So it is clear, from that, that ‘the last days’ is a period which has now grown to 2,000 years’ duration. The Apostle Paul is saying that within this extended period of time there will come repetitive cycles of distress, times of stress, perilous times, when all the conditions which he describes with these chilling words will obtain.” ₍₁₎

As noted in the Scripture quoted above, this time period will be “terrible” (NIV), “difficult” (HCSB), “perilous” (KJV), or “grievous” (ASV). As another source observes, this word “…is used only one other time, in connection with the demoniacs in the country of the Gergesenes, describing them as ‘exceeding fierce’ (Matthew 8:28).” ₍₂₎

In addition to the characteristics that will follow in 2 Timothy 3:2-5, the Biblical book of Romans offers a further glimpse into the human mindset behind these perilous conditions…

“And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful” (Romans 1:28-31).

This sets the stage for our look into the characteristic elements of the last days beginning next.

(1) Excerpted with permission from Dangerous Times © 2021 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/timothy/dangerous-times

(2) Institute for Creation Research, New Defender’s Study Bible Notes [2 Timothy 3:1] https://www.icr.org/bible/2Timothy/3/01/

III

“For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away!” (2 Timothy 3:2-5).

2 Timothy 3:2-5 provides us with several distinctive attributes that characterize the cultural attitude of the last days. As mentioned previously, this time period will prove to be “grievous” (ASV), “perilous” (NKJV), “difficult” (GNB), or “violent” (GW). These words communicate an atmosphere of threat, menace, danger, and hostility towards Christ and those who follow Him.

You see, this passage describes a world that has turned against its Creator and holds no interest in emulating His character. In identifying the personality traits that will mark this period, Paul the Apostle begins by observing that people will be lovers of themselves. Today, we might use a descriptive term such as,  self-centered, conceited, egotistical, or narcissistic to describe such individuals.

This is important, for a person who seeks to reject the idea of a Creator must replace Him with something else on the priority scale of life. That “something else” might be a person, an idea, an object, or anything that someone loves, fears, or respects above all else.

For instance, a person who is searching for the most attractive substitute for God often needs to look no further than him or herself. Thus, the needs, wants, and priorities of self take precedence over the Creator’s agenda. This may lead to the type of narcissistic mindset that is described for us in the passage quoted above.

A love of money then follows that characteristic. One perceptive commentator links this character quality with a “love of self” in the following manner: “This is a natural outgrowth of self-love. We cannot pamper self without money.” ₍₁₎ These are important attributes to note, for whenever someone places a love for self and a love for money above his or her love for God, bad things are sure to follow. Thus, as we were reminded earlier in 1 Timothy 6:10-11…

“For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness” (1 Timothy 6:10-11).

(1) Don De Welt, Paul’s Letters to Timothy and Titus, [Comment on 2 Timothy 3:2] College Press, Joplin, Missouri Copyright 1961

IV

“For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God” (2 Timothy 3:2-4 ESV).

In addition to the characteristics already mentioned, 2 Timothy 3:2-4 continues with a series of additional qualities that typify the last days. The next character trait mentioned in this list involves those who are boastful (CSB) or braggarts (Mounce). This word refers to one who is “an empty pretender” ₍₁₎ and it describes the type of person who is driven by a need to embellish their accomplishments, skills, qualities, or capabilities.

The most visible form of this attribute is often exhibited in those who are clearly less than what they claim to be. However, this quality may also appear in casual conversations, workplace relationships, or other forms of social interaction as well. From an acquaintance who is driven by the need to subtly “one-up” another person’s accomplishment, to the individual who seeks to draw attention to his or her achievements, one author exposes the hidden reality behind this mindset…

“When we’ve got something to boast about, we work it into conversation, don’t we? We are so sneaky, so effectively dropping those statements that let people know that we got the raise, that we won the prize, that we were so spiritual, that we did so well. We can work anything into any conversation, no matter how much of a stretch it is.” ₍₂₎

The problem is that this quality does not originate with God. The New Testament epistle of 1 John puts it like this: “…everything in the world -the cravings of sinful man, the lust of his eyes and the boasting of what he has and does- comes not from the Father but from the world” (1 John 2:16 NIV). This brief declaration effectively summarizes the attitude of self-praise that characterizes the last days.

Finally, we should recognize that these expressions may serve to mask a hidden sense of insecurity, one that seeks to promote ourselves at the expense of others. But for those who find their approval in Christ, the need for such boastfulness disappears. Therefore, as we’re told in the Biblical book of Romans…

“Christ died for us while we were still sinners. This demonstrates God’s love for us. Since Christ’s blood has now given us God’s approval, we are even more certain that Christ will save us from God’s anger” (Romans 5:8-9 GW).

(1) G213 alazon https://www.blueletterbible.org/lexicon/g213/kjv/tr/0-1/

(2) Ron Daniel, Study Notes Galatians 6:6-18 http://rondaniel.com/library/48-Galatians/Galatians0606.php

V

“People will be selfish, greedy, boastful, and conceited; they will be insulting, disobedient to their parents, ungrateful, and irreligious; they will be unkind, merciless, slanderers, violent, and fierce; they will hate the good; they will be treacherous, reckless, and swollen with pride; they will love pleasure rather than God” (2 Timothy 3:2-4 GNB).

The next “last days” characteristic given to us in the passage quoted above is pride (NKJV), arrogance (AMP), or abusiveness (ESV).

Depending on the context, the word “pride” is often associated with a gratifying sense of fulfillment and satisfaction that accompanies a job well done. However, the destructive form of pride referenced here involves those who possess an inflated self-opinion and look down upon others with contempt. In the words of one Biblical scholar, “This describes someone who thinks he/she is superior and expresses it in words and deeds (cf. Luke 1:51; Rom. 1:30; James 4:6; 1 Pet. 5:5).” ₍₁₎

The Scriptures repeatedly condemn this type of attitude. For instance, Proverbs 25:27 tells us: “Just as it is harmful to eat too much honey, so also it is bad for men to think about all the honors they deserve!” (TLB). The Bible denounces this sort of thought-process because it reflects the negative type of pride mentioned in here 2 Timothy 3:2 . In addition to what we read in Proverbs 25:27, the Biblical books of Psalms and Proverbs have more to say about this characteristic…

“Pride causes arguments, but those who listen to others are wise” (Proverbs 13:10 ERV).

“Everyone proud in heart is an abomination to the Lord; Though they join forces, none will go unpunished” (Proverbs 16:5 NKJV).

“I will not tolerate anyone who secretly slanders his neighbors; I will not permit conceit and pride” (Psalms 101:5 TLB).

This type of pride also appears in a Biblical list of seven things the Lord hates…

“These six things the Lord hates, Yes, seven are an abomination to Him: A proud look, A lying tongue, Hands that shed innocent blood, A heart that devises wicked plans, Feet that are swift in running to evil, A false witness who speaks lies, And one who sows discord among brethren” (Proverbs 6:16-19 NKJV).

In light of these things, we should prayerfully seek to avoid this mindset.

This characteristic is followed by “blasphemers” (NKJV). While we typically associate blasphemy with an expression of contempt or disrespect for God, this passage references a form of the word blasphemy that involves speaking in an evil, reproachful, or abusive manner. ₍₂₎ We’ll consider this quality in greater detail when we examine the word “slander” that appears later in this list of negative characteristics.

(1) Dr. Bob Utley, www.freebiblecommentary.org 2 Timothy 3:2 http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_13.html

(2) G989 blasphemos https://www.blueletterbible.org/lexicon/g989/kjv/tr/0-1/

VI

“People will be selfish and love money. They will brag, be arrogant, and use abusive language. They will curse their parents, show no gratitude, have no respect for what is holy, and lack normal affection for their families. They will refuse to make peace with anyone. They will be slanderous, lack self-control, be brutal, and have no love for what is good. They will be traitors. They will be reckless and conceited. They will love pleasure rather than God” (2 Timothy 3:2-4 GNB).

As we continue our look at the characteristic qualities associated with the last days, we now come to several rapid-fire attributes…

• Disobedient to parents (NKJV). This phrase expresses an attitude of unruliness, rebellion, and/or insubordination towards a legitimate authority figure.
• Unthankful, ungrateful (AMP), or “utterly lacking in gratitude” (Phillips). This describes those who fail to appreciate the blessings that God has extended to us. One commentator adds, “Many people receive kindnesses from others without even thinking of thanking them. And they accept everything from God without ever returning thanks to Him.” ₍₁₎
• Unholy, a reference to those who act in a manner that is opposed to God and His character.
• Unloving (HCSB), a word that indicates a lack of natural affection. This word appears in only one other place in the original language of the New Testament. That place is Romans 1:31 where it is translated “heartless” (ESV). Nevertheless, it’s important to note that those who exhibit this quality will not be entirely devoid of love. As we saw earlier, these individuals will be “lovers of themselves.”
• Unforgiving (NIV), a consequence that naturally follows a failure to recognize or appreciate how God has forgiven us in Christ.
• Slanderous. This refers to a false statement that is intended to damage the reputation of someone else. This word also forms the basis for our modern-day word “diabolical.” As another source observes, “There is a sense in which slander is the most cruel of all sins. If a man’s goods are stolen, he can set to and build up his fortunes again; but if his good name is taken away, irreparable damage has been done.” ₍₂₎
• Without self-control, brutal. We can associate these qualities with a person who is self-indulgent while holding others to a standard that he or she would never personally seek to attain. In other words, “The persons noted here have no restraint or self-control in anything, none of their ambitions, passions, lusts, appetites or desires being under any discipline whatever.” ₍₃₎

(1) J. Vernon McGee, Thru The Bible with J. Vernon McGee, “2 Timothy 3:1-9 Apostasy In The Last Days” Copyright 1981 by J. Vernon McGee
(2) Barclay, William. William Barclay’s Daily Study Bible, “The Qualities Of Godlessness (2Ti_3:2-5 continued)”
(3) Coffman, James Burton. “Commentary on 2 Timothy 3”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/2-timothy-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999

VII

“For people will be lovers of self, lovers of money, boastful, proud, blasphemers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, slanderers, without self-control, brutal, without love for what is good, traitors, reckless, conceited, lovers of pleasure rather than lovers of God” (2 Timothy 3:2-4 HCSB).

This portion of Scripture contains some additional fast-paced descriptions of the qualities that characterize the last-days…

• Despisers of those that are good. Like many things, the meaning and application of a word largely depends upon how you define it. For instance, those who define “good” as “what’s best for me,” typically exclude what is good for others. If we link that definition with those who are “lovers of self” (a characteristic also found in the Scripture quoted above), it is easy to become someone who is a “despiser of those who are good.”
• Treacherous (ESV) or traitors. This word describes those who are willing to sell others out in order to gain a personal advantage. It is also significant to note that the word translated “traitor” here in 2 Timothy 3:4 is the same word used to describe Judas in Luke 6:16.
• Reckless, rash (NIV), or headstrong (NKJV). The Living Bible paraphrase of this passage employs the word “hotheaded” to identify this quality. A person who fits this description might be someone who acts impulsively or makes imprudent decisions without regard for the advice or counsel of others.
• Conceited or haughty (NKJV). Much like the alternative definitions for “lovers of self” mentioned earlier, we can use descriptive terms like self-centered, vain, egotistical, or narcissistic to characterize these individuals.
• Lovers of pleasure rather than lovers of God. This can refer to the existence of a prevailing, “if it feels good, do it” attitude among those who hold little interest in fulfilling God’s objectives for humanity. One commentary expands upon this characteristic with some important observations…

“Why is it so tempting to ‘love pleasure rather than God’? Pleasure is something we can control; God cannot be controlled. Most pleasures can be obtained easily; love for God requires effort and sometimes sacrifice. Pleasure benefits us now; the benefits of loving God are often in the future. Pleasure has a narcotic effect; it takes our minds off ourselves and our problems. Love for God reminds us of our needs and our responsibilities. Pleasure cooperates with pride. It makes us feel good when we look good in the eyes of others. To love God we must lay aside our pride and our accomplishments.” ₍₁₎

(1) Life Application Study Bible [2 Timothy 3:4] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

VIII

“Having a form of godliness, but denying the power thereof: from such turn away” (2 Timothy 3:5 KJV).

The list of negative characteristics given to us in 2 Timothy 3:2-5 concludes with those who possess “…a form of Godliness but deny it’s power” (NIV). While these individuals maintain an external façade of spirituality, they effectively reject God by placing a love of money, a love of pleasure, and a love of self ahead of Him. Much like a vocalist who lip-synchs his or her way through a song, there is no substance behind their performance. They claim to be religious, but “…reject the power that could make them godly” (NLT).

Because of this, Paul the Apostle offered some wise counsel: “Don’t have anything to do with such people” (CEV). You see, these characteristics have always existed, even among those who lived during Paul’s lifetime. The difference is that as we draw closer to the end of this chapter of human history, greater numbers of people will exhibit these qualities.

This counsel is also similar to the advice Paul gave to the church at Corinth in the New Testament epistle of 1 Corinthians: “Do not be deceived: ‘Evil company corrupts good habits’” (1 Corinthians 15:33). You see, it has often been said that a person is known by the company that he or she keeps. Since our friendships and relationships influence our attitudes and beliefs, we often take on the habits, mannerisms, and convictions of those who become our companions.

This is not a new idea, for as we’re told in the Old Testament book of Proverbs, “The righteous should choose his friends carefully, for the way of the wicked leads them astray” (Proverbs 12:26). This further serves to remind us that our relationships have an effect upon us for better or worse.

While it is important to maintain good relationships with others as we seek to be ambassadors for Christ, it is also important to evaluate our relationships with those who claim to be Christians but show little interest in validating that claim through their choices and decisions. This has led one author to the following conclusion…

“The simple responsibility of Christians is to turn away not only these attitudes, but also from the people who do these things… ‘This exhortation clearly implies that Paul did not consider the state of moral depravity just pictured as wholly a matter of the future. He was keenly aware that the evils about which he was forewarning were already at work.’ _[a]” ₍₁₎

(1) [a] D Edmond Hiebert, Second Timothy- Everyman’s Bible Commentary “The Minister And The Coming Apostasy 3:1-17” quoted in Guzik, Dave, 2 Timothy 3 – Perilous Times And Precious Truth, (2-5) A description of the human condition in the last days, https://enduringword.com/bible-commentary/2-timothy-3/

IX

“having the appearance of godliness, but denying its power. Avoid such people” (2 Timothy 3:5 ESV).

Before we leave this passage, we should pause to consider some important insights from the following commentators and their efforts to advance our understanding of this passage…

“Having a form of godliness but denying its power. That is an accurate description of much of the church today. They observe rituals, and have a form of godliness, but there is no power there. Churches have often just become social centers, where you can get some entertaining messages dealing with psychological issues, and hear some inspiring music, but the power of God is lacking. You can learn all the practical steps toward having a better life, how to communicate, how to quit smoking, how to raise your children, how to invest your money, and it is often good advice; but the power of God is left out. Jesus said, ‘Without Me you can do nothing’ (John 15:5).” ₍₁₎

“All that is left of the Christianity of such men is the outward form; they are dead while they live. There is no power to overcome for they are servants of sin. The form of godliness is only maintained because of its advantage to them. What a tragic picture: the walking dead! It is no wonder Paul instructs Timothy to withdraw fellowship from such persons.” ₍₂₎

“Outwardly these people seem religious. They make a profession of Christianity, but their actions speak louder than their words. By their ungodly behavior, they show that they are living a lie. There is no evidence of the power of God in their lives. While there might have been reformation, there never was regeneration… Phillips puts it: ‘They will maintain a façade of ‘religion’ but their conduct will deny its validity.’ They want to be religious and to have their sins at the same time (cf. Rev_3:14-22). Hiebert warns: ‘It is the fearful portrayal of an apostate Christendom, a new paganism masquerading under the name of Christianity.’” ₍₃₎

“Paul was here speaking of the general apostasy in which evil souls would themselves be in control of the visible machinery of the church; and the thought seems to be directed to the proposition that the true Christian should himself turn away from the corrupt majority. There have been many historical examples of that situation… When one becomes convinced that a whole communion of professing Christians has so far departed from the word of God that he must turn away from them, the social consequences can be very unpleasant.” ₍₄₎

(1) Chuck Smith, The Word For Today Bible, study note on 2 Timothy 3:5, pg. 1598

(2) Don De Welt, Paul’s Letters to Timothy and Titus, [Comment on 2 Timothy 3:5] College Press, Joplin, Missouri Copyright 1961

(3) William MacDonald, Believer’s Bible Commentary, pg. 2120

(4) Coffman, James Burton. “Commentary on 2 Timothy 3”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/2-timothy-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

X

“For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts” (2 Timothy 3:6).

This passage offers a glimpse into an effective strategy employed by those who promote heretical teachings. You see, 2 Timothy 3:6 tells us how false teachers work their way into people’s lives. In fact, the tactics described within this verse may be more effective today than they were in the days of the first century.

We can begin by noting that the heretical teachers of the New Testament era were partially successful in their efforts to smuggle false doctrine into the churches of Ephesus. Nevertheless, a healthy church would never permit an aberrant belief to gain widespread acceptance within its congregation. Paul the Apostle’s counsel to “Avoid such people” (2 Timothy 3:5 ESV) would also serve to limit the options available to those who sought to promote such teachings.

Therefore, these heretics opened a second tactical front. In addition to their efforts to introduce these aberrant beliefs to others within the church, they also worked to gain access to private homes that were inhabited by those who lacked the ability to discern between truth and error. Once they had convinced someone to adopt their teachings in that manner, that person subsequently became a follower and supporter. They also acquired access to that person’s circle of friends, thus increasing the potential to add more followers and new avenues of support.

It’s important to note that false teachers continue to employ this strategy today. But unlike the false teachers of the first century, modern-day heretical teachers never have to set foot within a private home. Instead, he or she can reach countless individuals through the technological advances that characterize our modern day world.

Some of the more obvious transmission paths into a private home include social media, broadcast media, and streaming media. It might also include books, magazines, and various other forms of written communication. As it was in the days of the first century, these methods permit false teachers to “creep into households” and “…mislead whole families by teaching for dishonest gain what ought not to be taught” (Titus 1:11 NET). The difference is that today’s false teachers now have the advantage of 21st century technology to market and package their messages in a far more effective manner.

Thus, it is easy to be taken captive by such teachings if we aren’t diligent to prayerfully read the Scriptures each day. Those who neglect to do so place their spiritual lives at risk.

XI

“For some of these insinuate themselves into households and captivate weak women who are overwhelmed with sins and led along by various passions” (2 Timothy 3:6 NET).

Contemporary Biblical critics may be quick to attribute a sexist agenda to the gullible (NIV) or silly (KJV) women referenced in this verse. However, this passage has little to do with gender. Unlike many modern societies, the educational options that were available to women of that era were often very limited. This meant that those who lacked a firm foundation in good Biblical doctrine were especially vulnerable to any message carried by a false or deceptive teacher. Of course, this was also true of anyone who lived during that period, just as it is today.

Therefore, it is important to understand the essence of this passage: false teachers target the naïve and uninformed. In the first-century city of Ephesus, that target audience included many members of the female population. Today, that group might include anyone who neglects to read the Bible regularly and has little familiarity with its teachings.

Thus, in the words of one scholar, “Paul’s point is not that all women are this way, but that some have been especially vulnerable to deception. The false teachers at Ephesus had been especially successful in deceiving women (1 Tim. 2:14; 5:13–15).” ₍₁₎ Another commentary adds, “Out of a so-called ‘openness to learn’ they evidently embraced as a fad whatever new heresy came along. Their problem was that they could not recognize the truth when they saw it.” ₍₂₎

We should also note the reference to those who are “overwhelmed with sins” in 2 Timothy 3:6. A religious belief that permits its followers to engage in sinful behaviors without guilt or repentance is false, despite what its proponents may be led to believe. Sadly, a person who adheres to such a belief may simply wish to ease his or her conscience and obtain the benefits of “religion” while foregoing the sacrifices that often accompany genuine Christianity.

This passage should thus prompt us to ask a difficult and challenging question: “Am I truly seeking God through Christ or am I seeking the benefits of ‘spirituality’?” In the words of another Biblical scholar, “DeWette (quoted by Alford), notes that a sin-laden conscience is easily tempted to seek the easiest method of relief. And that method of getting relief from a sin-laden conscience, is the embracing of a false religion, one that satisfies the religious instinct of the individual, and at the same time fails to deal with the sin question and the true way of salvation.” ₍₃₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2173). Orlando, FL: Reformation Trust.
(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.756]
(3) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on 2 Timothy 3:6-7] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

XII

“always learning and never able to come to a knowledge of the truth” (2 Timothy 3:7 HCSB).

The Woodstock Rock Festival, held in August 1969, is generally acknowledged as a pivotal moment in music history. Over 400,000 people attended that event and the National Register of Historic Places of the United States has given official recognition to the site where the Festival took place.

As Woodstock recedes further into past, this great cultural event from the 1960s will inevitably fade in relevance for each succeeding generation. Nevertheless, the film that documented the Woodstock Rock Festival contains a scene with one observation that endures throughout the generations.

You see, the cinematographers who documented the Woodstock Festival also recorded the activities and opinions of those who attended the event as well as the musical acts that played there. One youth who was interviewed expressed his opinion of those who had gathered together at Woodstock…

“People who are nowhere are coming here ’cause there’s people they think are somewhere. So everybody is like, really looking for, you know, some kind of answer, you know, where there isn’t one …  People don’t know, you know? They don’t know how to live, they don’t know what to do, and they think that if they can come here and they can find out, you know, what it is …  It’s just like, people are very lost.” ₍₁₎

Even though those words were spoken decades ago, the truth behind that youthful observation remains unchanged: “So everybody is like, really looking for, you know, some kind of answer… It’s just like, people are very lost.” This brings us to 2 Timothy 3:7, and it’s observation that some are “…ever learning and never able to come to a precise and experiential knowledge of the truth” (Wuest).

Those who are seeking to fill a void in life apart from Christianity may choose to follow many religious beliefs or life philosophies. Many of those ideologies allow us to entertain the illusory belief that we are growing, learning, and making progress in life. But in the end, those avenues never really get us anywhere. In fact, the Bible devotes an entire book to an examination of that subject in great detail.

The youth who was interviewed at Woodstock recognized this inconvenient truth when he said, “People who are nowhere are coming here ’cause there’s people they think are somewhere.” It is only through Christ that we can avoid the treadmill of a life that is “…always seeking instruction, yet never able to arrive at a knowledge of the truth” (NET).

Image Credit: “Woodstock Music Festival/1969” by dbking. Licensed under CC BY 2.0

(1) Woodstock: The Movie Copyright 1970 Warner Bros. Inc. All rights reserved [see 1:08:47 – 1:09:20.  Rated R – nudity, graphic language, sexual content. Viewer discretion advised]

XIII

“Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was” (2 Timothy 3:8-9).

The philosopher George Santayana was famously quoted as saying, “Those who cannot remember the past are condemned to repeat it.” ₍₁₎ In a similar manner, the false teachers of first-century Ephesus had unwittingly duplicated a mistake that others also made centuries earlier.

You see, the Old Testament book of Exodus relates the account of Moses and his brother Aaron as they approached Pharaoh, the king of Egypt with a request. Exodus 5:1-2 details that request and Pharaoh’s response…

“…Moses and Aaron went and said to Pharaoh, ‘Thus says the Lord, the God of Israel, “‘Let my people go, that they may hold a feast to me in the wilderness.’” But Pharaoh said, ‘Who is the Lord, that I should obey his voice and let Israel go? I do not know the Lord, and moreover, I will not let Israel go’” (Exodus 5:1-2 ESV).

God’s response to Pharaoh followed shortly thereafter…

“Then the Lord said to Moses and Aaron, ‘When Pharaoh says to you, “‘Prove yourselves by working a miracle,’” then you shall say to Aaron, “‘Take your staff and cast it down before Pharaoh, that it may become a serpent.’” So Moses and Aaron went to Pharaoh and did just as the Lord commanded. Aaron cast down his staff before Pharaoh and his servants, and it became a serpent. Then Pharaoh summoned the wise men and the sorcerers, and they, the magicians of Egypt, also did the same by their secret arts. For each man cast down his staff, and they became serpents. But Aaron’s staff swallowed up their staffs” (Exodus 7:8-12 ESV).

Although they are not mentioned by name in the Old Testament, Jannes and Jambres are traditionally identified as the Egyptian sorcerers who opposed Moses and Aaron as detailed within this passage. Thus, the connection between Exodus chapter seven and 2 Timothy 3:8-9 is this: just as Jannes and Jambres could not stand against the work of God through Moses and Aaron, neither could the false teachers of Ephesus stand against the truth.

One commentator provides us with a modern-day application of this centuries-old passage with a century-old observation: “Wait for the inevitable unfoldings of God’s purpose. Time will show what is true and what is false. In the meantime, examine yourselves whether ye be in the faith.” ₍₂₎

(1) George Santayana, Reason in Common Sense: The Life of Reason. 1905 pg. 284

(2) Meyer, Frederick Brotherton. “Commentary on 2 Timothy 3”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/2-timothy-3.html. 1914.

XIV

“Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. But they will not get very far, for their folly will be plain to all, as was that of those two men” (2 Timothy 3:8-9 ESV).

The Egyptian sorcerers who opposed Moses and Aaron as they appeared before Pharaoh are traditionally identified by the names Jannes and Jambres. These men sought to invalidate Moses’ claim to represent the one true God by duplicating the miraculous signs that God had given to Moses to perform. Their actions characterized the opposition posed by the false teachers of Ephesus.

Although Jannes and Jambres were initially successful in their efforts to reproduce these signs, their failure to do so entirely presents us with an important spiritual lesson…

“When Moses cast down his rod and it turned into a serpent, Jannes and Jambres could do the same. When he turned water into blood, they could do the same. When Moses brought forth a plague of frogs, Jannes and Jambres could do the same. Yet eventually they could not match God miracle-for-miracle, and their occult powers were shown to be inferior to God’s power.

The ability to do miracles by the power of darkness and the willingness to receive them as authentic will characterize the end times (Revelation 13:13-15 and 2 Thessalonians 2:9). Some of us are amazed by any spiritual power that is real, without carefully thinking that real power may have a demonic source instead of a Godly source. And even if a psychic or new age power seems to feel right, we must not be seduced by it because demonic powers can come masquerading as angels of light (2 Corinthians 11:15).” ₍₁₎

Thus, their failure was immortalized for all to see in the pages of the Scripture and represents the kind of example we should seek to avoid…

“We can hide our sin for a while, but eventually the truth will be revealed. Sooner or later, distraction, opposition, anger, or fatigue will wear us down, and our true hearts will be exposed. The trials of life will conspire against our efforts to maintain a religious front. We can’t pick when and where we will be tested by adversity. Build your character carefully because it will come out under stress. Live each day as if your actions will one day be known to everyone. It is useless, in the middle of a test, to acknowledge that you should have prepared. Now is the time to change anything you wouldn’t want revealed later” ₍₂₎

(1) Guzik, Dave, 2 Timothy 3 – Perilous Times And Precious Truth (8-9) https://enduringword.com/bible-commentary/2-timothy-3/

(2) Life Application Study Bible [2 Timothy 3:9] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XV

“But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra–what persecutions I endured. And out of them all the Lord delivered me” (2 Timothy 3:10-11).

It is no coincidence that the word “doctrine” appears first in the list given to us here in 2 Timothy 3:10. Of all the subjects covered in Paul the Apostle’s New Testament letters, the importance of accurate doctrine is one that appears again and again. While some may choose to focus upon other areas of spiritual interest (such as Biblical prophecy, spiritual gifts, or humanitarian concerns, to name a few), the need for accurate doctrine outweighs all of them.

Here’s why: in this context, “doctrine” corresponds to the things we believe in respect to God, humanity, Christ, the church, and other related subjects. If our doctrines are inaccurate regarding those subjects, everything that follows is likely to be inaccurate as well. Therefore, our doctrinal beliefs should hold a position of primary importance.

This is crucial for another reason. You see, everyone holds doctrinal beliefs whether or not they realize it. For instance, everyone believes something about God, even those who deny He exists. We then proceed to act upon those doctrines (whatever they may be) through our choices and decisions.

This was certainly true of Paul the Apostle, for his doctrine influenced his “way of life” (NET) as we’re told in the passage quoted above. From the opposite perspective, those who hold unbiblical doctrines are sure to act upon them as well.

One of the best ways to separate true and false doctrine involves reading a portion of the Bible each day. This will not only build our understanding of God’s Word but help us identify false teachings wherever we encounter them. Another commentator addresses this subject in a very forthright manner…

“Much could be said about every one of these words; but perhaps the big lesson may be found in their order. As always, Paul put DOCTRINE first. Other things are important, but the true doctrine is the most important of all. Without exception, Paul stressed the doctrine, then the pragmatic teaching derived from it. None of his major epistles departs from this order: doctrine first, then the practical admonitions. This needs to be pondered by some current preachers who boast that they do not preach doctrine; in reply to which it might be stated that if one does not preach doctrine he does not preach the gospel Paul preached.” ₍₁₎

(1) Coffman, James Burton. “Commentary on 2 Timothy 3”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/2-timothy-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XVI

“You, however, have followed my teaching, my way of life, my purpose, my faith, my patience, my love, my endurance, as well as the persecutions and sufferings that happened to me in Antioch, in Iconium, and in Lystra. I endured these persecutions and the Lord delivered me from them all” (2 Timothy 3:10-11 ESV).

Here in 2 Timothy 3:10-11, Paul the Apostle referenced his experience in three different cities: Antioch, Iconium, and Lystra. The events that took place in the city of Antioch are recorded for us in the New Testament book of Acts…

“And the word of the Lord was being spread throughout all the region. But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region” (Acts 13:49-50).

The second reference to the town of Iconium involved an assault upon Paul’s life: “…a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them” (Acts 14:5). This method of execution took the form of rocks or stones that were thrown against someone until he or she died. Paul survived that attempt and subsequently fled to the third city mentioned in this trilogy.

This final incident occurred in Timothy’s hometown of Lystra and likely refers to the same event that Paul mentioned in a letter to the church at Corinth: “Once people tried to stone me to death” (2 Corinthians 11:25 GW). The record of that attempt upon Paul’s life is found in Acts 14:19…

“Some Jewish leaders from Antioch and Iconium came and turned the crowds against Paul. They hit him with stones and dragged him out of the city, thinking he was dead” (CEV).

So in addition to the various forms of punishment he was forced to endure, Paul also faced a riotous mob that attempted to murder him. These experiences should prompt us to consider the examples of other prominent Biblical personalities who were protected from danger as they sought to pursue God’s call upon their lives. That list includes (but is certainly not limited to)…

• Daniel (Daniel 6).
• Esther (Esther 3:8-5:3).
• Jeremiah (Jeremiah 38:1-13).
• Nehemiah (Nehemiah 4).

This brings us to an important application from the following commentary…

“The Lord had not delivered from trouble, but He had delivered him out of the troubles. This is a reminder to us that we are not promised freedom from difficulties, but we are promised that the Lord will be with us and will see us through.” ₍₁₎

(1) MacDonald, W., & Farstad, A. 1997, c1995. Believer’s Bible Commentary : Old and New Testaments, Thomas Nelson: Nashville

XVII

“Yes, and all who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12).

A small child begins his or her academic life by learning the basics of subjects such as reading, writing, and mathematics. But as the child grows older and progresses through each grade level, the lessons do not grow easier. Instead, they grow more challenging as the child builds upon the things that he or she has already learned. Such is (or should be) the case with our life in Christ as well.

Whenever we encounter trouble, abuse, or persecution for a decision to follow Christ, it may be easy to assume that we have done some something wrong. To be fair, some Christians are mistreated in this way because they fail to follow the directives given to us in 1 Peter 3:15-17. Then there are those who invite persecution by engaging others with the wrong motives. Finally, some who claim to be Christians may not have a relationship with Christ at all.

Nevertheless, 2 Timothy 3:12 tells us that anyone who is serious about living the kind of life that honors Christ will encounter trouble. That trouble may take the form of direct persecution (as in those nations that are openly hostile to Christianity) or various forms of indirect opposition. As one commentator notes, “Given the right conditions, such oppositions would be just as deadly as the great Roman persecutions.” ₍₁₎ Another source adds…

“Often new believers, and even older believers, interpret difficulty as a sign that they need to change something. Timothy reminded them that persecution is a normal experience for the Christian (cf. Matt. 5:11-12; 10:16-28; 20:22-23; 24:9-10; 2 Tim. 3:12; et al.), just as Paul had previously instructed them.” ₍₂₎

With these things in mind, we should note of Jesus’ counsel to those who seek to follow Him…

“A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household!” (Matthew 10:24-25).

“If the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:18-19).

“I have told you all this so that you will have peace of heart and mind. Here on earth you will have many trials and sorrows; but cheer up, for I have overcome the world” (John 16:33).

(1) Coffman, James Burton. “Commentary on 2 Timothy 3”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/2-timothy-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(2) Constable, Thomas. DD. “Notes on 1 Thessalonians 2019 Edition” “Timothy’s visit 3:1-5” [3:3-5] https://www.planobiblechapel.org/tcon/notes/html/nt/1thessalonians/1thessalonians.htm

XVIII

“Indeed all who delight in piety and are determined to live a devoted and godly life in Christ Jesus will meet with persecution [will be made to suffer because of their religious stand]” (2 Timothy 3:12 AMPC).

Jesus once made an important statement that relates to the verse quoted above. That statement is found in the New Testament gospel of John…

“…this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (John 3:19-21).

This passage draws our attention to several key points, First, we should recognize that Christians inhabit a world that is populated by many who choose to live as if God did not exist. Because of this, a God-honoring man or woman is always under pressure to adopt a similar attitude. Since it is always easier to “go with the flow” of a world that isn’t interested in God, a person who seeks to follow Christ is bound to meet with resistance to that decision.

For instance, a person who represents the One who is “…the way, the truth, and the life” (John 14:6) and “…the light of the world” (John 8:12) is not likely to be welcomed by those who prefer to remain in darkness. When such persecutions occur, it may be helpful to remember the following passage from Matthew 5:3-12…

“Blessed are the poor in spirit, For theirs is the kingdom of heaven. Blessed are those who mourn, For they shall be comforted. Blessed are the meek, For they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, For they shall be filled. Blessed are the merciful, For they shall obtain mercy. Blessed are the pure in heart, For they shall see God.

Blessed are the peacemakers, For they shall be called sons of God. Blessed are those who are persecuted for righteousness’ sake, For theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.”

XIX

“But evil men and impostors will grow worse and worse, deceiving and being deceived” (2 Timothy 3:13).

The passage quoted above is barely more than a dozen words but offers a great deal of insight for those who are willing to prayerfully reflect upon it.

We should first note the two types of individuals mentioned here: “…evil men and impostors.” The first refers to those who are actively engaged in wicked behavior. The second represents others who appear to be moral, ethical, or virtuous but are really something different. This unfortunate reality should come as no surprise, for as we were reminded earlier in 1 Timothy 5:24, “Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later.”

We’re next told that those who comprise these groups “…will grow worse and worse.” In other words, those who are evil will become more aggressive in their attitudes and behaviors while those who are imposters will grow more convincing in their appearance. The first group is visible and obvious, while the second group is largely hidden and anonymous. Nevertheless, both groups are equally destructive, each in their own way.

Finally, the individuals within these groups will deceive others while being deceived as well. Thus, they become living examples of the wisdom contained within the Biblical book of Proverbs: “If you set a trap for others, you will get caught in it yourself. If you roll a boulder down on others, it will crush you instead” (Proverbs 26:27 NLT).

So those who fit these categories are both agents and objects of deception. This is important because deception usually involves some form of lying- and it has been said that if a lie is told often enough, many will begin to accept it as truth. This seems to be an accurate portrayal of those who are described for us here in 2 Timothy 3:13. Over time, they will begin to believe their own lies, thus being deceived by the deception they sought to spread among others.

We can largely avoid a similar fate by remembering that “truth” can be defined as “that which corresponds to reality.” Whenever we are called upon to evaluate a teaching or idea, we can ask, “Does this accurately reflect Biblical truth?” Some additional questions to ask might also include the following…

• Does this teaching focus upon a small portion of God’s Word and neglect others?
• Does this idea contradict what the Bible says about God?
• Does this teaching or idea glorify the teacher or Christ?

Asking these questions now can help us avoid deception later.

XX

“But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them” (2 Timothy 3:14).

Throughout his Biblical letters to Timothy, Paul the Apostle has repeatedly emphasized the primary importance of God’s Word. For instance…

“If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed” (1 Timothy 4:6).

“Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you” (1 Timothy 4:16).

“If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself” (1 Timothy 6:3-5).

“Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus” (2 Timothy 1:13).

“Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

In light of the numerous examples of spiritual deception that abound within our world today, we can help avoid such dangers as we prayerfully take heed to the Scriptures quoted above. However, 2 Timothy 3:14 should also prompt us to ask an important question: where did Timothy gain access to the things he had “…learned and been assured of”?

The following commentator gives us some potential answers that offer a pattern we can follow today…

“Paul didn’t specify exactly whom he had in mind when he mentioned those who taught Timothy. Was he referring to Timothy’s family, especially his grandmother, Lois, and his mother, Eunice, who nurtured Timothy in the faith (2 Tim. 1:5)? Was he referring to himself as Timothy’s mentor? Or was Paul directing Timothy’s attention to the ultimate source of the things he had learned, namely God? We cannot be sure.

But what is clear is what Timothy had learned—the Scriptures. He had been taught the Hebrew Scriptures, our Old Testament, from an early age, and it is clear that Paul wanted Timothy to continue to be a diligent student of the Word of God.” ₍₁₎

(1) Sproul, R. C. (2008). Five Things Every Christian Needs to Grow, © 2008 by R.C. Sproul Reformation Trust Publishing, a division of Ligonier Ministries

XXI

“and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus” (2 Timothy 3:15).

As was the custom in the home of a Jewish parent, a child in the Biblical era began to receive instruction in the Old Testament Scriptures around the age of five. This represented the type of instruction that enabled Timothy to become “…wise for salvation through faith which is in Christ Jesus.” This approach was also in keeping with the Biblical wisdom given to us in the Old Testament book of Proverbs: “Train up a child in the way he should go, And when he is old he will not depart from it” (Proverbs 22:6).

While it is certainly true that many come to Christ following a misspent youth, a child who learns God’s Word from an early age has an opportunity to avoid many of the mistakes that often accompany an ungodly life. Therefore, those who seek to be God-honoring parents can draw inspiration from this portion of Scripture and teach the Scriptures to the children who have been entrusted to their care.

This reference to “…the Holy Scriptures, which are able to give you the wisdom that leads to salvation through faith in Christ Jesus” (GNT) is reminiscent of a conversation that Jesus once had with two of His disciples…

“And Jesus explained to them what was said about himself in all the Scriptures, beginning with the books of Moses and the writings of all the prophets” (Luke 24:27 GNT).

Jesus also referenced His presence within the Scriptures in speaking with a group of His opponents…

“You search the Scriptures because you think they give you eternal life. But the Scriptures point to me!” (John 5:39 NLT).

The New Testament book of Hebrews adds some additional insight regarding this passage…

“That is why, when Christ came into the world, he said to God… ‘Look, I have come to do your will, O God— as is written about me in the Scriptures’” (Hebrews 10:5, 7 NLT).

Thus, as one commentary observes, “Salvation is through faith which is in Christ Jesus. We should mark this well. It is not through good works, baptism, church membership, confirmation, obeying the Ten Commandments, keeping the Golden Rule, or in any other way that involves human effort or merit. Salvation is through faith in the Son of God.” ₍₁₎

(1) William MacDonald, Believer’s Bible Commentary, pg. 2123

XXII

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16).

One of the best-known and most important portions of the New Testament is found here in 2 Timothy 3:16. In fact, this portion of Scripture is so important that we will take the time to consider its implications over the course of several studies.

You see, 2 Timothy 3:16 alerts us to something that makes the Biblical Scriptures unique and different from any other book ever written. The difference is that God inspired the Bible. Before we look into the definition of “inspiration,” we should first note its extent: “All Scripture is given by inspiration of God…” This tells us that God’s inspiration of the Biblical Scriptures…

1. Comprises all that is written – 2 Timothy 3:16.
2. Encompasses every individual word – Matthew 22:43 , 1 Corinthians 2:13.
3. Extends to verb tenses – Matthew 22:32, Galatians 3:16.
4. It even includes the smallest parts of individual words – Matthew 5:17-18. ₍₁₎

Two commentators provide us with some additional insight into the concept of “all Scripture” from this passage…

“All Scripture is God-breathed (2 Tim. 3:16–17), and that means there is nothing insignificant in the Bible. Every word was carefully chosen by the Apostles and prophets, under the inspiration of the Holy Spirit, so we must put in the hard work required to understand each word in context. In so doing, we show the proper respect for our Creator, and we are equipped to rightly understand and apply the text of Scripture to our lives.” ₍₂₎

“When Paul speaks of all Scripture, he is definitely referring to the complete OT, but also to those portions of the NT that were then in existence. In 1Ti_5:18, he quotes the Gospel of Luke (Luk_10:7) as Scripture. And Peter speaks of Paul’s Epistles as Scriptures (2Pe_3:16). Today we are justified in applying the verse to the entire Bible.” ₍₃₎

With these things in mind, we can say that God is personally responsible for every single word of the Biblical Scriptures. This explains why the Old Testament book of Proverbs tells us, “Do not add to His words, Lest He rebuke you, and you be found a liar” (Proverbs 30:6, emphasis added). But how did God’s Word take the form of the Biblical Scriptures we have today? We will begin our look at the answer to that complex question beginning next.

(1) See Geisler, N. L. 1999. Baker encyclopedia of Christian apologetics. Baker reference library. Baker Books: Grand Rapids, Mich
(2) “Who Is Israel” Tabletalk magazine, August, 2014 pg. 50
(3) William MacDonald, Believer’s Bible Commentary, pg. 2123

XXIII

“Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16 NET).

We often use the word “inspired” to describe an artist, musician, or author who creates an emotional or thought-provoking work. However, the Biblical concept of inspiration goes far beyond anything created solely by a mere human being.

The word translated “inspired” is taken from the word theopneustos (literally, ” God- breathed”) in the original language of 2 Timothy 3:16. Much like the human act of respiration, the idea behind this passage is that God “breathed-out” His Word through the pen of each Biblical author. This concept also extends to God’s absolute oversight, guidance, and direction over each Biblical writer.

One author provides us with a useful definition of this word when used in a Biblical context…

“Inspiration, therefore, can be defined as the inward working of the Holy Spirit in the lives of men whom God chose to write the books of the Bible. This guaranteed that the final result would be exactly what God intended. Thus, the Bible is the written Word of God to humanity, and, when originally written, was without error. It is the final authority for all matters of faith and practice.” ₍₁₎

Another Biblical scholar offers further clarity on this passage…

“God-breathed does not mean that God somehow took over their bodies or pushed them out of the chair and took up their pens…. Rather, inspiration means that God breathed his own words through their personalities and pens. He gave them the insight and understanding, so that the finished literary product had two authors, one human and one divine.” ₍₂₎

It is this unique two-part authorship that makes the Bible different from any other book. God is completely responsible for the content of the Scriptures while the Biblical authors wrote what they received from Him. Yet, as the quotation above implies, Biblical inspiration does not mean that these mortal authors acted as human word processors, copy machines, or stenographers.

Instead, God elected to use each Biblical writer’s personality, cultural background, vocabulary, and writing style to communicate the Scriptures in a precise and errorless manner. For example, the Scriptures display the humanity of each human author through such things as human research (Luke 1:1-4), human emotion (Nehemiah 13:25), and even human memories that were fragmentary and incomplete (1 Corinthians 1:15-16).

The Scriptures provide us with an excellent word-picture to describe this process, and we’ll examine that illustration in greater detail next.

(1) Stewart, Don “In What Sense Is the Bible the Inspired Word of God?” Retrieved 16 August, 2021 https://www.blueletterbible.org/Comm/stewart_don/faq/bible-authoritative-word/question2-is-the-bible-the-inspired-word-of-god.cfm
(2) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

XXIV

“All Scripture is God-breathed and is valuable for teaching the truth, convicting of sin, correcting faults and training in right living” (2 Timothy 3:16 CJB).

The New Testament book of 2 Peter provides us with some additional insight into the “God-breathed” nature of the Bible. In the passage quoted below, the apostle Peter helps us understand how the process of Biblical inspiration took place…

“Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20-21 NIV).

In the original language of this passage, Peter used a seafaring word that meant “to move or be conveyed” to describe this process. ₍₁₎ We can illustrate this idea with the image of a sailboat on a lake. Just as a sailboat is moved by the wind that fills its sails, the Biblical writers were also carried along by the Holy Spirit so they went exactly where the Spirit wanted them to go in their Biblical works.

Nevertheless, it’s also important to remember something else: just as there is human activity aboard a sailing vessel, these human authors were also active in communicating the words of the Scriptures as God’s Spirit carried them along. This brings us to the following definition of Biblical inspiration…

“With these two acts of God—breathing out His Word and carrying the writers along by the Spirit—we can come to a definition of inspiration: The Holy Spirit moved men to write. He allowed them to use their own styles, cultures, gifts, and character. He allowed them to use the results of their own study and research, write of their own experiences, and express what was in their minds.

At the same time, the Holy Spirit did not allow error to influence their writings. He overruled in the expression of thought and in the choice of words. Thus, they recorded accurately all God wanted them to say and exactly how He wanted them to say it in their own character, styles, and languages.” ₍₂₎

This explains why the Bible claims to be authoritative (Exodus 4:30, 1 Thessalonians 2:13), eternal (Psalm 119:89, Matthew 24:35), and true (Psalm 119:142, John 17:17). Despite these things, it often remains difficult to grasp how the Bible can simultaneously reflect the Word of God and the words of human beings as well. One Pastoral commentator offers a useful answer to that question and we’ll examine that explanation next.

(1) See G5342 phero Thayer’s Greek Lexicon https://www.blueletterbible.org/lexicon/g5342/kjv/tr/0-1/

(2) Brian H. Edwards Why Should We Believe in the Inerrancy of Scripture? Answers in Genesis https://answersingenesis.org/is-the-bible-true/why-should-we-believe-in-the-inerrancy-of-scripture/ Retrieved 21 August 2021

XXV

“All Scripture is given by God. And all Scripture is useful for teaching and for showing people what is wrong in their lives. It is useful for correcting faults and teaching the right way to live” (2 Timothy 3:16 ERV).

How could the Bible reflect the words of men like Moses, the Old Testament prophets, Paul the Apostle, the Apostle Peter and others, yet also be the Word of God as well? Here’s how one Pastoral author answers that question…

“Part of the answer to this complex question is simply because God made Paul and Peter and the other writers of Scripture into the men that He wanted them to be. God made the writers of Scripture the men He wanted them to be by forming their very personalities. He controlled their heredity and their environments. He controlled their lives, all the while giving them freedom of choice and will, and made them into the men He wanted them to be.

And when these men were exactly what He wanted them to be, he directed and controlled their free and willing choice of words so that they wrote down the very words of God. God made them into the kind of men who He could use to express His truth and then God literally selected the words out of their lives and their personalities, vocabularies, and emotions.

The words were their words, but in reality their lives had been so framed by God that they were God’s words. So, it is possible to say that Paul wrote the book of Romans and to also say that God wrote it and to be right on both counts.” ₍₁₎

These God-inspired messages took many different routes on their way to becoming a permanent written record, including…

• A voice from a burning bush (Moses in Exodus 3:2-5).
• A prophetic vision (Ezekiel, Isaiah, and others).
• A study of some other prophecy (Daniel 9:2).
• The accumulation of a lifetime’s worth of experience (Solomon in Proverbs and Ecclesiastes).
• A personal and orderly account (Luke 1:1-4).
• An undefined means of communication such as, “The word of the Lord came to me…” or similar statements (which appear repeatedly within the Old Testament Scriptures).

So God used a variety of methods to reveal His message to each Biblical writer. The New Testament book of Hebrews condenses these various communication methods into one summary statement…

“Long ago God spoke in many different ways to our fathers through the prophets [in visions, dreams, and even face to face], telling them little by little about his plans” (Hebrews 1:1 TLB).

(1) John MacArthur, How Did God Inspire His Word? http://www.gty.org/Blog/B160713 Retrieved 21 August 2021

XXVI

“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16 ESV).

As we continue our look at the topic of Biblical inspiration from 2 Timothy 3:16, we now stop to consider what the Bible claims for itself regarding this subject.

As mentioned previously, the Bible repeatedly claims to be the written word of God. For example, the words “God said” and “God spoke” appear dozens of times within the Scriptures. In addition, we should also note that God’s inspiration of the Bible extends to both the Old and New Testaments. Consider the following passage from 1 Timothy 5:18 as an illustration…

“…the Scripture says, ‘Do not muzzle the ox while it is treading out the grain,’ and ‘The worker deserves his wages’” (NIV).

While this passage may seem unremarkable at first glance, there is more to this portion of Scripture than it may appear. You see, 1 Timothy 5:18 quotes an Old Testament passage (Deuteronomy 25:4: “Do not muzzle an ox…”) right alongside the words of Jesus from  Luke 10:7 and refers to both as “Scripture.” We find a similar example in the Biblical book of 2 Peter…

“…our dear brother Paul has written to you according to the wisdom given to him. He speaks about these things in all his letters in which there are some matters that are hard to understand. The untaught and unstable twist them to their own destruction, as they also do with the rest of the Scriptures” (2 Peter 3:15-16 HCSB, emphasis added).

Here is some more of what the Bible says regarding itself and its inspiration by God….

“This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words” (1 Corinthians 2:13).

“And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe” (1 Thessalonians 2:13 NIV).

So God “breathed out” His word through the Biblical authors so we could have a written record of His message. As we’re told in 1 Corinthians 10:11, these things were written for our benefit to provide us with an accurate understanding of God and His will for our lives…

“Now these things happened to them as an example, but they were written down for our instruction…” (ESV).

XXVII

“Every Scripture passage is inspired by God. All of them are useful for teaching, pointing out errors, correcting people, and training them for a life that has God’s approval” (2 Timothy 3:16 GW).

When it comes to the God-inspired nature of the Bible, there is another important question to consider: what did Jesus believe about the Bible?

For instance, most sporting contests feature an official who serves as a final authority. Typical examples might include an umpire, referee, judge, linesman, official scorer, or other individual who oversees each contest. These officials are responsible to make judgments throughout the competition and ensure that every competitor adheres to the rules.

In a similar manner, Jesus is the ultimate authority on any question, including those related to the God-inspired nature of the Biblical Scriptures. So with this in mind, let’s consider Jesus’ view of the Bible.

We can begin by observing that Jesus held some positions on the Biblical Scriptures that are not shared by many today. For example, Jesus identified the Scriptures as both the Word of God (John 10:35) and the command of God (Matthew 15:3-4). Jesus also taught that the Bible was truth (see John 17:17). He also held another position that conflicts with a view held by many today; Jesus believed that the Scriptures were error-free and infallible…

“But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail” (Luke 16:17 NAS).

“… the Scripture cannot be broken…” (John 10:35b NIV).

Jesus certainly would have known if the Bible contained erroneous statements and these passages reveal His belief that the Scriptures were God’s infallible message to humanity. So if Jesus taught that the Bible was true and mistake free, it seems reasonable to expect that those who identify as Christians should accept it that way as well.

Jesus also accepted the factual nature of several Biblical passages that many find controversial today, including…

• The Biblical account of creation (Matthew 19:4-5).
• The prophet Jonah and his encounter with a large fish (Matthew 12:39-41).
• Noah and the ark (Matthew 24:37-39).

Finally, we can say that Jesus “pre-authenticated” the New Testament in the following message to His disciples: “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26). This promise anticipates the future body of work concerning Jesus’ teachings that we know today as the New Testament.

XXVIII

“All Scripture is inspired by God and is useful for teaching the truth, rebuking error, correcting faults, and giving instruction for right living” (2 Timothy 3:16 GNT).

Another important concept related to 2 Timothy 3:16 concerns the doctrine of “inerrancy.” In this context, “inerrancy” means that the Bible, as originally written, is completely true and doesn’t contain any mistakes. We can clarify this idea by first defining what we mean by “truth.”

When we say that something is “true,” we are saying that it corresponds (or “goes along”) with reality. In other words, “truth” means that we’re talking about the way things really are. With this in mind, we can say that “inerrancy” means that the Bible always talks about the way things really are and the way things really happened with complete accuracy.

This is a critical definition because there are many who believe that the Bible may contain mistakes in scientific or historical matters but is completely true when it comes to spiritual teachings. While this may seem like a good compromise, this “have it both ways” approach creates a problem. After all, if the Bible is inaccurate on relatively minor subjects (such as history), then why should we trust it in spiritual matters?

Inerrancy is important because the Bible claims to be the Word of God. Since it is impossible for God to make a mistake (Psalm 18:30), we should expect the Bible to be mistake-free as well if it is truly what it claims to be in 2 Timothy 3:16.

Nevertheless, there are some important things to remember when it comes to the subject of Biblical inerrancy. The first is that the doctrine of inerrancy doesn’t guarantee that every copy of the Bible ever produced is free of mistakes. For instance, there have been typographic errors that have clearly slipped into various Biblical copies over the years.

Perhaps the best known of these errors occurred in the 16th century when a copy of the Bible translated the seventh commandment from Exodus 20:14 as, “Thou shalt commit adultery.” Despite the glaring nature of that mistake, many such examples are simple spelling or punctuation errors. Fortunately, we have the ability to compare many Biblical copies from ancient times and use them to identify and eliminate any “typos” that may exist.

This is one reason why we can be confident that the Bible has been accurately passed down to us even though an occasional error may have slipped into various Biblical copies from time to time. We’ll discuss the accuracy of Biblical transmission down through the ages at greater length beginning next.

Image Credit: Transferred from en.wikipedia to Commons by PhiLiP using CommonsHelper., Public domain, via Wikimedia Commons

XXIX

“All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, so that the man of God may be complete, equipped for every good work” (2 Timothy 3:16-17 HCSB).

Before the advent of the printing press, word processors, and copy machines, all written communication took place by hand. This included the Biblical Scriptures as well. While it is true that we don’t have any perfect copies of the Scriptures, there are some compelling reasons to believe that the Old Testament books we have today are trustworthy, reliable, and authentic.

Over time, a detailed procedure was developed for copying the books of the Old Testament by hand to minimize the potential for errors. For example, here are some of the steps that were followed whenever a scribe undertook the process of copying God’s Word…

• Each page must contain a certain number of columns, equal throughout the volume.
• Each column length must not extend over less than 48 or more than 60 lines.
• The breath of each column must consist of 30 letters.
• The ink should be black, prepared according to a definite recipe.
• An copy must be taken only from an authentic example, from which the transcriber ought not deviate in the least.
• No word or letter must be written from memory, the scribe not having looked at the volume before him.
• Between every consonant the space of a hair, or thread must intervene.
• Between every new section, the breadth of nine consonants. Between every book, three lines.
• The fifth book of Moses must terminate with an exact line, but the rest need not do so.
• The copyist must sit in full Jewish dress, wash his whole body, not begin to write the name of God with a pen newly dipped in ink.
• Should a king address him while writing that name, he must take no notice of him ₍₁₎

These scribes were so dedicated to accuracy when copying the Old Testament Scriptures that they devised an elaborate error detection process to help prevent mistakes. In the words of another source…

“Statistics were also placed at the end of each book. As an example, the total number of verses in Deuteronomy is 955, the total in the entire Torah is 5,845; the total number of words is 97,856, and the total number of letters is 400,945. By assembling statistics such as these, each book could be measured mathematically to see if there was any copyist error!” ₍₂₎

(1) See Charles Swindoll, A Look At The Book: Traveling the Original Route 66 [pg.14]
(2) J. Warner Wallace., Establishing The Reliability Of The Old Testament: A Trustworthy Process Of Transmission https://coldcasechristianity.com/writings/establishing-the-reliability-of-the-old-testament-a-trustworthy-process-of-transmission/ Retrieved 04 September 2021

XXX

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works” (2 Timothy 3:16-17 KJV).

Much like the books of the Old Testament, there are good reasons to believe in the reliability of the New Testament Scriptures. Our starting point for that position begins with the events that took place in Acts chapter two and the birth of the church.

Following His death and resurrection, Jesus’ teachings were first communicated to others through word of mouth. For example, the Apostle Paul spoke to large groups of individuals during his missionary journeys while the other apostles verbally presented the Gospel throughout their travels. But as the years went on and the church began to grow, the need to secure a written account of these teachings (along with an accurate record of Jesus’ life and ministry) grew as well.

Several of Jesus’ apostles and their close associates filled this need by writing letters to individual churches under the inspiration of the Holy Spirit. Some of those letters (like James and Galatians) were intended for general circulation among many churches while others were targeted to the needs of a specific audience (see Luke 1:1-5). These works were later copied and distributed among these first-century congregations.

This helped provide the members of the early Christian community with access to a genuine account of Jesus’ life along with these teachings from His apostles. In fact, the practice of copying and circulating these documents may have started at the church in the town of Thessalonica around the middle of the first century.

You see, the Thessalonian church already had two pieces of correspondence from the Apostle Paul. We know these letters today as the Biblical books of 1 and 2 Thessalonians. Since the ancient town of Philippi was located relatively close to the city of Thessalonica, it would have been easy for someone from the Thessalonian church to pick up a copy of Paul’s letter to the church at Philippi (the letter we know today as the book of Philippians) and give the Philippians copies of the letters they already had.

It’s interesting to note that Paul suggested this sort of arrangement when he wrote the following message to the church that met in the town of Colossae…

“After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea” (Colossians 4:16).

XXXI

“All Scripture is breathed out by God and is profitable for teaching, for reproof, for correcting, for training in righteousness, so that the man of God may be proficient, fully equipped for every good work” (2 Timothy 3:16-17 Mounce).

The New Testament Scriptures can trace their recorded lineage back to ancient handwritten copies of the original documents. However, this may raise a concern in regard to these Biblical records, since a copy is rarely as good as an original. With this in mind, there are some important things to remember when it comes to the reliability of these Scriptural texts.

To begin, we should note that the New Testament writings were all produced within a period of about sixty-five years during the mid to late first century. While sixty-five years may sound like a long time, it is actually a very brief period in the context of ancient literature. Although some sources dispute that timeline, it is generally agreed that there was a relatively short interval between the original New Testament documents and the handwritten copies that followed. This is important because this limited timeframe offers less opportunity for mistakes and errors to creep into each reproduction.

This leads us to the next item for our consideration: the preservation of these New Testament documents.

Many New Testament copies were originally written on papyrus, a paper-like material that was made from a marshy plant. Papyrus-based paper was relatively inexpensive but not very durable. However, some papyrus fragments have been discovered with portions of Biblical text that date back to the second century A.D. One such fragment was found in Egypt, thus indicating that the New Testament documents had entered into wide circulation during that period.

Another ancient writing material was called vellum or parchment. Vellum was made by processing animal skins into a medium that was suitable for writing. Vellum was more durable than papyrus and served as the writing material that was used to produce many of the ancient New Testament manuscripts we have today. There are more than 20,000 of these ancient documents that remain in existence. This includes complete manuscripts and portions of other New Testament books.

These comprise over 5000 copies of the New Testament written in Greek, 10,000 copies written in Latin, and over 8000 copies written in other languages. Taken together, the wealth of manuscript evidence for the Biblical Scriptures is greater than that of any other piece of ancient literature. This enables scholars to reproduce the original documents with great accuracy and promotes confidence in the reliability of the New Testament.

Additional information: See Norman Geisler, The Dating of the New Testament https://www.bethinking.org/bible/the-dating-of-the-new-testament

XXXII

“The whole Bible was given to us by inspiration from God and is useful to teach us what is true and to make us realize what is wrong in our lives; it straightens us out and helps us do what is right. It is God’s way of making us well prepared at every point, fully equipped to do good to everyone” (2 Timothy 3:16-17 TLB).

In addition to the manuscript evidence that exists for the New Testament, we also have quotations from the New Testament Scriptures in the works of early Christian authors. These individuals are known to us today as the Apostolic Fathers and their writings cover a period that spans 90 to 200 A.D. Much like an ancient living organism that has been preserved within a piece of amber, the New Testament documents have also been preserved within the writings of these early church leaders.

These authors used so many New Testament quotations in their works that it is possible to reconstruct the New Testament almost entirely from their writings. We should also note that some of the earliest church leaders personally interacted with Jesus’ Apostles. Because of this, it is inconceivable that an inauthentic copy of the Scriptures would have been accepted, circulated, or endorsed by them.

This leads to another important question: what about the myriad of errors that are supposedly contained within these ancient Biblical manuscripts? To address that question, we should first remember that misspellings or missing words are labeled as “variant readings” when comparing two manuscripts. A change in word order or minor variation in word usage is also classified in this manner.

Many “errors” within these manuscripts are attributable to these minor variations. Others may reflect changes in word order that do not affect the meaning of the Biblical text. Nevertheless, each of these variant readings may be listed as “errors” whenever they appear. They are also counted as such in every subsequent copy. This explains how some are able to claim that there are “thousands of errors” within the Bible.

The good news is that no Biblical teaching is affected by any of these variant readings. One Biblical scholar offers the following explanation…

“There are less than 40 places in the New Testament where we are really not certain which reading is original, but not one of these has any effect on a central doctrine of the faith, Note: the problem is not that we don’t know what the text is, but that we are not certain which text has the right reading. We have 100 percent of the New Testament and we are sure about 99.5 percent of it.” ₍₁₎

(1) Norman L. Geisler and Ronald M. Brooks (1990), When Skeptics Ask, Wheaton, IL: Victor Books [pg. 160]

XXXIII

“Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work” (2 Timothy 3:16-17 NET).

As we continue our look at 2 Timothy 3:16-17, we now come to another important aspect of this passage: while the original Biblical writings were inerrant, that does not mean that the original human authors were inerrant as well. This is important because it is natural to wonder how a mistake-prone human being could be used of God to produce a mistake-free Biblical document.

Although this objection sounds compelling, it overlooks something important: while imperfect people do make mistakes, that doesn’t mean they always make mistakes. For instance, human beings are capable of completing many tasks without error. Furthermore, it would seem relatively easy for God to use error-prone human beings to communicate His Word in an error-free way when we consider the all-powerful nature of His being.

Others may object to the God-inspired nature of the Biblical Scriptures by pointing to the use of technically incorrect terms like “sunrise” in passages such as Numbers 34:15. This objection finds its origin in the belief that an all-knowing Creator would know that the earth orbits the sun and therefore, the sun doesn’t actually rise each morning.

It might seem easy to reject this objection as a minor squabble over word meanings that the Bible tells us to avoid. However, this type of objection often functions as a tool that others may use to cast doubt upon the credibility of the Scriptures. So before we dismiss this argument as a hypercritical objection, we should remember the words of 2 Corinthians 10:5 and observe that it is not a mistake to communicate with others in common, everyday terms.

Since the context of a word helps define its meaning, we can say that the use of the term “sunrise” in the Bible does not refer to the movement of the sun in relation to the earth. Instead, this word is employed as we commonly use it today- it accurately describes the way the sun appears as morning draws near.

Some may also take issue with the varying details that appear within the Gospel accounts of Jesus’ life. In response, we may simply note that it is unnecessary for two or more people to produce a word-for-word description of the same event to be truthful. For instance, the act of describing the same event in varying detail (as is often seen within the Gospels) doesn’t necessarily mean that those accounts are contradictory. Instead, the variety of detail in the Gospel accounts of Jesus’ life helps provide us with a fuller, richer description of His ministry.

XXXIV

“All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16-17 NIV).

In our look at the various objections that have been raised to 2 Timothy 3:16-17, we now come to the subject of Biblical promises that have yet to be fulfilled. For example, a critic might object to the God-breathed nature of the Scriptures by pointing to certain Biblical promises that have not yet come to fruition. However, this objection ultimately fails for an important reason: just because a Biblical promise has yet to be fulfilled doesn’t mean that the Bible is mistaken.

To illustrate this point, let’s consider a passage from the book of the Old Testament prophet Isaiah. Around 700 BC, the prophet Isaiah spoke of a man named Cyrus who would build Jerusalem and lay the foundation of the Temple (see Isaiah 44:28-45:7). That may have sounded like a mistake to the people of Isaiah’s day if we consider the fact that the city and Temple were fully intact during that period.

However, Jerusalem was later destroyed by the invading Babylonian army around 586 B.C. A few decades following this, the city and Temple began reconstruction under an arrangement with a Persian king named Cyrus just as Isaiah had predicted more than a century earlier (see Ezra 1:1-3). Thus, the Word of God was validated and shown to be accurate with the passage of time.

We should also note that the Bible anticipates this kind of objection and addresses it in the New Testament book of 2 Peter…

“First, I want to remind you that in the last days there will come scoffers who will do every wrong they can think of and laugh at the truth. This will be their line of argument: ‘So Jesus promised to come back, did he? Then where is he? He’ll never come! Why, as far back as anyone can remember, everything has remained exactly as it was since the first day of creation’” (2 Peter 3:3-4 TLB).

In light of these things, we can have confidence that God will fulfill all His promises, even those that have yet to be fulfilled. Even a questionable Biblical character named Balaam acknowledged this reality when he once remarked, “…God is not a man, that he should lie; He doesn’t change his mind like humans do. Has he ever promised, Without doing what he said?” (Numbers 23:19 TLB).

XXXV

“All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right. God uses it to prepare and equip his people to do every good work” (2 Timothy 3:16-17 NLT).

How did we come to possess the Biblical books we have today? We should note that the early church councils applied several standards in recognizing whether a book was inspired of God. Those standards included several of the following questions…

• Is it authoritative? In other words, does the book find its origin in the well-known Biblical phrase, “Thus saith the Lord“?
• Is it authentic? Does the book have the authority of a spiritual leader of Israel (an Old Testament prophet, king, judge, or scribe), a New Testament apostle, or the testimony of an apostle?
• Is the book consistent with Biblical truth? Does the book correspond with the established body of Scriptural truth?
• Is it dynamic- does the book demonstrate God’s transformative power? As we’re told in Hebrews 4:12, “…the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.”
• Is the book received, accepted, and used by the men and women of God? This important consideration finds its origin in the words of 1Thessalonians 2:13: “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the Word of men, but as it is in truth, the word of God, which also effectively works in you who believe.”
• Does the book tell the truth about God? God cannot contradict Himself (2 Corinthians 1:17-18), nor can He utter what is false (Hebrews 6:18). Therefore, no book that contains a false claim can rightfully assert to be the Word of God. For reasons such as these, the church fathers maintained the policy, “If in doubt, throw it out.“₍₁₎

Finally, we should recognize that no human council possessed the capability to decide which books were “good enough” to make it into the Bible and which books were not. Humanity’s responsibility involved discovering, recognizing, collecting, and preserving the books that God had already inspired. This is how we received the Bible that we have today.

(1) These standards were adapted and summarized from…
Norman L. Geisler and William E. Nix, From God To Us [pg. 67] © 1974 by The Moody Bible Institute Of Chicago [pg. 67].
Norman L. Geisler and E. William Nix, A General Introduction To The Bible “How Canonicity Was Discovered” [pp. 137-147] © Copyright 1968 by The Moody Bible Institute of Chicago.

XXXVI

“Every scripture is God-breathed, and is profitable for teaching, for conviction, for improvement, for training with respect to righteousness, in order that the man of God may be complete, fitted out for every good work” (2 Timothy 3:16-17 Wuest).

We can summarize the final verses of 2 Timothy chapter three by remembering several key points from this passage. The Biblical Scriptures thoroughly equip us by…

A.) Teaching– or instruction in the truth.

B.) Rebuking– reprimanding those who hold false beliefs.

C.) Correcting– maintaining the right course with God.

D.) Training in righteousness– learning and living a God-honoring lifestyle.

So, as we close our look at these verses, we will finish with some final observations. The following commentators offer several important insights regarding the value of this passage, the distressing absence of genuine Biblical instruction, and the risks awaiting a church that neglects to focus upon expository Biblical teaching…

“…the Bible also provides a basis for ethical authority: it is profitable ‘for reproof, for correction, and for training in righteousness’ (2 Tim. 3:17). Wherever the Bible issues commands and prohibitions, we are under moral obligation to obey them because they come from God Himself. The Bible applies to all contemporary ethical situations, and authoritative standards may be formulated on issues not specifically found in the Bible (e.g. stem-cell research, cloning, or euthanasia).” ₍₁₎

““All Scripture is … profitable … for reproof, correction, and training in righteousness” (v. 16). In these words Paul articulates the practical value of Bible study… There is no shortage of books written to teach excellence in almost every area of life. They all claim to be profitable for training readers in particular skills. But where are the books that will train us in righteousness? All those other books cannot answer the question, ‘What shall it profit a man if he gains the whole world and loses his soul’ (Matt. 16:26).” ₍₂₎

“Widespread disregard of the Bible by the present day Church is simply appalling. Many prominent church leaders not only neglect the Bible, but with great intellectual pride, in the name of ‘modern scholarship,’ resort to every conceivable means to undermine its Divine Origin…” ₍₃₎

“As I travel around America, and around the world, I am troubled that, in church after church today, the congregation is biblically illiterate. They are evangelical churches, but they do not know the Bible; they do not know the great truths of Scripture; they have never realized the radical counterculture movement that this Book represents. As a consequence they are drifting down the broad way that leads to perdition, along with all the rest who do not believe the Book at all, because they know nothing about it.” ₍₄₎

(1) Sola Scriptura: The Protestant Position on the Bible, Don Kistler, ed. Soli Deo Gloria Publications, 1995 [pg. 64]
(2) Sproul, R. C. (2000). R.C. Sproul’s chapters from symposium volumes (electronic ed.). Grand Rapids: Baker Books. [pg. 6]
(3) Henry H. Halley, Halley’s Bible Handbook, II Timothy Chapter 3. Grievous Times Copyright © 2000, 2007 by Halley’s Bible Handbook, Inc. [pg. 639]
(4) Excerpted with permission from Thinking Christianly © 2021 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

XXXVII

“Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23).

The word “spirit” carries a wide variety of meanings depending on its context. For example, we might associate this word with things like enthusiasm, fortitude, or ambition. It might refer to a supernatural apparition or a ghost. Or perhaps it might to alcohol or other type of flammable liquid.

When used in a Biblical context, the word “spirit” finds it’s origin in the Old Testament Hebrew word “ruach” and the New Testament Greek word “pneuma.” In fact, a remnant of the word “pneuma” still exists today in the form of the word “pneumatic” as it relates to an automotive tire, air tool, or gas.

In a larger sense, the word pneuma is used to express the idea of a breeze, a gust of wind, an air current, or the act of breathing. In this respect, the human spirit is invisible and immaterial, much like a current of air. It represents the eternal and non-corporeal part of every human being that remains following the death of his or her physical body. Once that physical separation occurs, the Biblical book of Ecclesiastes tells us, “…your spirit will return to God who gave it” (Ecclesiastes 12:7-8 NCV).

The word used for soul in this passage is the Greek word psuche, a word survives today as the root of such modern-day words as psychology or psychoanalysis. In this context, the soul refers to the human being as an individual personality.

For instance, the soul reflects our individual preferences- that which we like and that which we dislike. In addition, this word carries an emotional component that involves the things we love, hate, or feel indifferent about. The soul also embodies our talents, skills, and abilities- those we were born with and those we have developed. In addition, this word refers to the will, intellect, and all that distinguishes an individual human being from every other human who has ever lived or ever will live. In short, the soul represents the “you” inside your body.

Finally, the “body” is represented by the word soma in the original language of this passage. As one source explains, “It is an indisputable fact that the Greek word for ‘body’ (soma), when used of a person, always means physical body in the New Testament. There are no exceptions to this.” ₍₁₎ We’ll tie these elements together in the context of 1 Thessalonians 5:23 next.

(1) Ron Rhodes, The Complete Book Of Bible Answers [pg. 133] Copyright © 1997 by Ron Rhodes, Harvest House Publishers

I

There are several distinguishing qualities that should characterize the life of every Godly man or woman. 2 Timothy chapter two will identify some of those qualities for anyone who is seeking to fulfill God’s purpose for his or her life. To do so, this chapter will offer seven different analogies that serve to illustrate the various characteristics of a God-honoring life. Those analogies include…

• A son (verse one).
• A soldier (verses three to four).
• An athlete (verse five).
• A farmer (verse six).
• A worker (verse fifteen).
• A vessel (verse twenty-one).
• A servant (verse twenty-four)

Verse one opens with the first of these comparisons…

“You therefore, my son, be strong in the grace that is in Christ Jesus” (2 Timothy 2:1).

This passage offers a good opportunity to revisit an important insight from earlier in chapter one. That “something” concerns the word “therefore.” You may recall that the Biblical use of the word “therefore” signals a transition from an earlier teaching or idea to an action or behavior that builds upon that foundation. Therefore, this word should alert us to pay close attention whenever we encounter it within the Scriptures.

So what has Paul the Apostle already established within the letter of 2 Timothy? Well, Paul has laid the foundation for this passage with three important elements…

• God has not given us a spirit of fear, but a spirit of power, love, and self-discipline (2 Timothy 1:7).
• God has saved us and called us to a holy life (2 Timothy 1:9).
• We know the One we believe in and we are convinced that he is able to guard what we have entrusted to him (see 2 Timothy 1:12).

In light of these things, Paul says, “…my son, be strong in the grace that is in Christ Jesus.” Much like a son who imitates a Godly parent, these elements should reflect the grace we have received in Christ Jesus. God’s grace (or His “unmerited favor”) provides us with the strength and ability to accomplish the things He has called us to do…

“Just how did Paul imagine the grace that is in Christ Jesus would be a source of strength for Timothy? In Christ Jesus is the favor and approval of God, An awareness that we are ‘in Christ Jesus,’ and thus in the favor of God, would be a great source of strength to our sometimes fainting heart. Timothy is to receive strength from his keen consciousness of being ‘in Christ Jesus.’” ₍₁₎

(1) Don De Welt, Paul’s Letters to Timothy and Titus, [Comment on 2 Timothy 2:1] College Press, Joplin, Missouri Copyright 1961

II

“And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Timothy 2:2).

One of the most effective ways to produce a lasting impact in the lives of others is found in the message of 2 Timothy 2:2: “Take the teachings that you heard me proclaim in the presence of many witnesses, and entrust them to reliable people, who will be able to teach others also” (GNT).

While modern communication technologies enable us to interact with many others, it remains true that one person can only communicate with a limited number of people at a time. Nevertheless, it is possible to take the things we’ve learned from God’s Word and pass them along to others by word and example. When those others convey what they’ve learned within their own circle of influence, a multiplication effect takes place.

You see, the act of hearing and applying Biblical truth within our lives is much like the mathematical process of addition. But if we learn from God’s Word, apply it in our lives, and then pass those truths to others, we multiply the resulting benefit among many. This may also explain Paul the Apostle’s reference to “the things that you have heard from me among many witnesses” within this passage…

“Traveling with Paul, Timothy had heard the apostle address scores of diverse audiences. Among all those groups the essence of Paul’s message had not changed. It was the same body of truth Paul had taught Timothy personally. Now, with the apostle nearing the end of his own ministry, what Timothy had heard from Paul he was in turn to entrust (cf. 2Ti_1:14) to reliable men who will also be qualified to teach others (cf. 1Ti_3:2; Tit_1:9).” ₍₁₎

It is also important to emphasize that “the things that you have heard from me” serves as a reference to God’s Word. While there are many religious ideas, opinions, and theories in existence, they may fail to measure up when they are evaluated against the Biblical Scriptures.

For instance. a spiritual opinion or conjecture that is untethered from the Scriptures may lead to “…petty controvers(sies) over words, which does no good but upsets and undermines the faith of the hearers” (AMP). This is a topic that Paul will address later in this chapter (see 2 Timothy 2:14). It also echoes Paul’s closing message from the Biblical book of 1 Timothy…

“Avoid godless, foolish discussions with those who oppose you with their so-called knowledge. Some people have wandered from the faith by following such foolishness” (1 Timothy 6:20-21 NLT).

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.752]

III

“and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2 Timothy 2:2 ESV).

One means of obtaining job security in the business world involves working to ensure that a company cannot easily replace someone in his or her position. One aspect of that strategy is highly beneficial, while the other is much less so.

For instance, a person who works for his or her employer as if he or she is working for Christ is likely to be someone who is critical to a company’s business success. In addition to serving as a good witness for Christ, this approach can help ensure that a company looks elsewhere if it ever seeks to reduce payroll.

From a negative perspective, this strategy may involve developing a set of proprietary skills related to a critical business function and then working to prevent anyone else from acquiring those skills. A person who employs this strategy may simply be “looking out for number one” to borrow a famous motivational phrase. However, this second model differs from the Biblical model given to us here in 2 Timothy 2:2.

In the Lord’s economy, a God-honoring person freely entrusts the teachings of the Scriptures to other faithful individuals who will share them in the same manner. In a larger sense, this passage should also prompt us to consider Jesus’ message to His disciples from Matthew 10:8: “Freely you have received, freely give.”

This verse offers another practical application as well: we should look to assist others in fulfilling God’s call upon their lives. Unlike those who may be inclined to “watch their back” or “protect their turf” within the church, we should be ready to work freely with those whom God is raising up and facilitate their growth. In this respect, our mindset should mirror the attitude displayed by John the Baptist…

“They went to John and said, ‘Rabbi, you spoke about a man when you were with him east of the Jordan. He is now baptizing people, and everyone is going to him.’

John replied: No one can do anything unless God in heaven allows it. You surely remember how I told you that I am not the Messiah. I am only the one sent ahead of him. At a wedding the groom is the one who gets married. The best man is glad just to be there and to hear the groom’s voice. That’s why I am so glad. Jesus must become more important, while I become less important” (John 3:26-30 CEV).

IV

“And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well” (2 Timothy 2:2 NET).

While 2 Timothy 2:2 provides us with valuable counsel for life and ministry, it is possible to take this portion of Scripture to an unhealthy extreme. Two commentators discuss several issues to consider as we seek to apply this verse within our lives and in our relationships with others…

“Here the apostle Paul instructs Timothy, a young pastor, to train other faithful men for the task of leadership in the church. There is no hint of apostolic succession in this verse, nor is there any suggestion that in training these men Timothy would be passing on to them an infallible tradition with authority equal to the Word of God. On the contrary, what this verse describes is simply the process of discipleship.

Far from imparting to these men some apostolic authority that would guarantee their infallibility, Timothy was to choose men who had proved themselves faithful, teach them the gospel, and equip them in the principles of church leadership he had learned from Paul. What Timothy was to entrust to them was the essential truth Paul himself had preached ‘in the presence of many witnesses.’” ₍₁₎

“This verse certainly teaches that the gospel is to spread from person to person and from teacher to disciple. But it does not justify a hierarchical or authoritarian relationship. The reference here is to personal discipleship, not to ecclesiastical authority. It speaks of how to teach, not how to exercise authority. Even where the Bible does speak of submission to leaders it does not justify authoritarianism… It is submission out of love, not fear. It is voluntary, not compulsory subservience out of fear.” ₍₂₎

Finally, it is important to remember the following message from Jesus to His disciples as we consider this verse…

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you…” (Matthew 28:19-20).

This directive has come to be known as “The Great Commission” and 2 Timothy 2:2 offers an effective strategy for anyone who seeks to implement it: “Take the teachings that you heard me proclaim in the presence of many witnesses, and entrust them to reliable people, who will be able to teach others also” (GNT).

(1) Sola Scriptura: The Protestant Position on the Bible Edited by Don Kistler [pg. 81] © 2009 by Ligonier Ministries

(2) When Cultists Ask A Popular Handbook on Cultic Misinterpretations Norman L. Geisler and Ron Rhodes, [2 Timothy 2:2] Baker Books, 1997

V

“You therefore must endure hardship as a good soldier of Jesus Christ. No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier” (2 Timothy 2:3-4).

The next distinguishing characteristic from 2 Timothy chapter two employs the familiar imagery of a soldier. This military reference serves to communicate some important truths for Jesus’ followers today.

You see, a Roman soldier enlisted for a twenty year period in the New Testament era and faced constant opposition, hostility, and resistance. In fact, it is estimated that only half of those who served within the Roman military during that period survived to fulfill the term of their enlistment. So this call to “Take your share of suffering as a good soldier of Jesus Christ…” conveyed the need to reflect a similar level of commitment to Christ.

We should also remember that Paul was someone who practiced what he preached in this respect. In addition to the fact that he was imprisoned at the time he wrote this letter to Timothy, Paul also authored at least four other New Testament letters (Ephesians, Philippians, Colossians, and Philemon) while chained to a Roman soldier.

The New Testament book of Hebrews provides us with some additional insight into this passage…

“…Others were tortured and refused to be released, so that they might gain a better resurrection. Some faced jeers and flogging, while still others were chained and put in prison. They were stoned; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated– the world was not worthy of them.

They wandered in deserts and mountains, and in caves and holes in the ground. These were all commended for their faith, yet none of them received what had been promised. God had planned something better for us so that only together with us would they be made perfect” (Hebrews 11:35-40 NIV).

So while this may not be a popular subject, we should not overlook this aspect of our commitment to Christ. As Jesus Himself said, “…No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:62 ESV). In the words of a Pastoral commentator…

“…if a believer is not willing to endure hardship, they will never accomplish much for Jesus Christ. They will give up as soon as something hard is required of them; they cannot fulfill Jesus’ call: If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. (Matthew 16:24).” ₍₁₎

(1) Guzik, Dave, 2 Timothy 2 – Advice To A Young Pastor, 3. (3-4) Persevere for God with a soldier’s attitude. https://enduringword.com/bible-commentary/2-timothy-2/

VI

“Share in suffering as a good soldier of Christ Jesus. No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him” (2 Timothy 2:3-4 ESV).

2 Timothy 2:3-4 offers another characteristic quality of a God-honoring life: a Godly person avoids entanglement in anything that prevents him or her from fulfilling God’s direction in his or her life. We can turn to the following passage from the New Testament gospel of Luke to see how Jesus communicated this idea to others…

“Now it happened as they journeyed on the road, that someone said to Him, ‘Lord, I will follow You wherever You go.’ And Jesus said to him, ‘Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.’

Then He said to another, ‘Follow Me.’ But he said, ‘Lord, let me first go and bury my father.’ Jesus said to him, ‘Let the dead bury their own dead, but you go and preach the kingdom of God.’

And another also said, ‘Lord, I will follow You, but let me first go and bid them farewell who are at my house.’ But Jesus said to him, ‘No one, having put his hand to the plow, and looking back, is fit for the kingdom of God’” (Luke 9:57-62).

Much like a soldier who is serving a lengthy deployment, Jesus’ first response reminds us that this world is not our permanent home. His second reply tells us that our relationship with Christ and His agenda for our lives takes priority over other relationships. His last interaction calls attention to our need to focus upon Jesus, “…the author and finisher of our faith” (Hebrews 11:22).

It’s important to note that these verses do not prohibit us from acting to fulfill our ordinary responsibilities and/or obligations. However, they do warn us to avoid becoming entangled in the daily routine of life to the exclusion of our relationship with Christ. The following commentary offers a useful summary of this concept…

“Does this mean that those who are in the Lord’s service should never engage in secular occupations as well? Certainly not! Paul himself worked as a tentmaker while he was preaching the gospel and planting churches. He testified that his own hands ministered to his necessities. The emphasis is on the word entangles. The soldier must not allow ordinary affairs of life to become the main object of existence. For instance, he must not make acquiring food and clothing the main aim of life. Rather, the service of Christ must always occupy the prominent place, while the things of this life are kept in the background.” ₍₁₎

(1) William MacDonald, Believer’s Bible Commentary, pg. 2181-82

VII

“And also if anyone competes in athletics, he is not crowned unless he competes according to the rules” (2 Timothy 2:5).

Much like those who seek to excel in a competitive athletic event, Paul the Apostle urged Timothy to adopt a similar attitude regarding his life and work. This was not a new analogy for Paul, for a look at some of his other New Testament letters reveals his use of similar athletic imagery. Those illustrations included track and field events (1 Corinthians 9:24, Philippians 2:16), boxing (1 Corinthians 9:26-27, 1 Timothy 6:12), and wrestling (Ephesians 6:12).

While Paul often used those analogies to emphasize the importance of spiritual discipline, this passage draws our attention to the importance of conducting ourselves “according to the rules.” So what are “the rules” that should govern our life and work? Well, there are several ways to address that question from the Scriptures. For the purpose of this study, we will stay within the parameters that God has given us through Paul the Apostle in the Pastoral Epistles of 1 Timothy, 2 Timothy and Titus…

“So a church leader must be a man whose life is above reproach. He must be faithful to his wife. He must exercise self-control, live wisely, and have a good reputation. He must enjoy having guests in his home, and he must be able to teach. He must not be a heavy drinker or be violent. He must be gentle, not quarrelsome, and not love money” (1 Timothy 3:2-3 NLT).

“…follow the example of the correct teaching I gave you, and let the faith and love of Christ Jesus be your model” (2 Timothy 1:13 CEV).

“Since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:7-9 NIV).

These characteristics are not only important for pastors, leaders, or teachers; they are applicable to anyone who seeks to be a good representative of Christ at school, at home, in the workplace, or anywhere else. Therefore as Paul counseled Timothy earlier in 1 Timothy 4:12, we should “…set an example for the believers in speech, in conduct, in love, in faith and in purity.”

VIII

“The hardworking farmer must be first to partake of the crops” (2 Timothy 2:6).

We’ve already seen two vocational metaphors that illustrate the qualities of a God-honoring life here in 2 Timothy chapter two. The first involved a soldier who, in order to please his commanding officer,  refuses to become entangled in the affairs of civilian life. In this analogy, God’s people represent the soldiers, and Jesus represents the commanding officer. Just as a good soldier remains focused upon his or her mission objective, Christians are responsible to do so as well.

The next illustration came from the field of athletic competition: “Follow the Lord’s rules for doing his work, just as an athlete either follows the rules or is disqualified and wins no prize” (2 Timothy 2:5 TLB). This was more than just a general observation- it represented a genuine concern for Paul the Apostle…

“So I run with purpose in every step. I am not just shadowboxing. I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified” (1 Corinthians 9:26-27 NLT).

The final illustration in this trilogy is that of a farmer here in 2 Timothy 2:6. Much like a farmer who labors throughout the summer to produce a harvest in the fall, 2 Timothy 2:6 tells us that a Godly man or woman labors now for future rewards later. To grasp the significance of this analogy, it helps to know something about the first-century agricultural process.

A New Testament-era farmer first began by clearing an area of stones and other debris. Following this, a farmer made use of an ox ₍₁₎ pulling a crude plow to prepare the field for planting. After the crop was harvested, it was taken to a threshing floor where livestock repeatedly walked over the harvested grain until their hooves separated the kernels from their surrounding husks.

When that process was complete, the grain was “winnowed.” This involved the act of tossing the grain into the air so the breeze could take away the remaining chaff while the heavier grain fell to the ground. Finally, the grain was sifted to remove any remaining foreign matter and stored for later use.

There was nothing glamorous about these painstaking efforts but the farmer was rewarded in autumn for his hard work throughout the spring and summer. Thus, this passage reminds us of a fitting metaphor for life and ministry from the Old Testament book of Proverbs: “If you won’t plow in the cold, you won’t eat at the harvest” (Proverbs 20:4 TLB).

(1) If one was available. Otherwise the farmer had to pull a weighted plow himself.

IX

“A hard-working farmer should have the first share of the crops” (2 Timothy 2:6 GW).

This agricultural illustration brings one of Jesus’ parables to mind…

“And He said, ‘The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come’” (Mark 4:26-29).

This parable is unique to Mark’s Gospel and features several elements that should be easily recognizable to anyone who has ever attempted to grow a plant from a seedling.

For example, there is a period of time when nothing seems to happen after a seed has been planted. But despite the effort it takes to plant a seed with no immediate return during this initial period, there is no cause for discouragement. That’s because the germination process takes place below the surface and out of sight. Once that hidden process is complete, we can then see the positive result of our efforts.

In a similar way, it is possible to become discouraged in those intervals when nothing seems to be happening in our relationship with God. Or perhaps there is no discernible movement in the spiritual lives of those we are praying for. When these things occur, it may be helpful to bring this parable to mind. Just as a farmer cannot see the growth and activity that takes place below the soil’s surface, so it may be with God’s work in our lives and the lives of others.

The reality is that we don’t always know what God is doing behind the scenes on our behalf. Just because we can’t see God at work doesn’t necessarily mean that He isn’t working to make good things happen without our knowledge. Remember that a farmer doesn’t plant a crop and return to harvest it the following day; it takes time for that harvest to develop.

While it may seem as if we are not having any impact for Christ in our homes, jobs, schools, or neighborhoods, looks can be deceiving. Therefore, we should consider the possibility that God is working on our behalf in a manner that may not be visible or obvious- just like the seed growing unnoticed in this parable.

X

“Consider what I say, and may the Lord give you understanding in all things” (2 Timothy 2:7).

What does it mean to consider, reflect, or meditate in the context of 2 Timothy 2:7? In considering this question, it’s important to recognize the difference between a Biblical definition of meditation and some other types of meditation. For example, a Biblical definition of meditation means to think, consider, and reflect upon the subject of God and His Word.

The Scriptures encourage this kind of meditation as evidenced by the following quote from Psalm 1:1-2…

“Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers, but whose delight is in the law of the Lord, and who meditates on his law day and night” (NIV).

The New Testament book of Philippians also has something important to say about this type of meditation as well…

“And now, brothers, as I close this letter, let me say this one more thing: Fix your thoughts on what is true and good and right. Think about things that are pure and lovely, and dwell on the fine, good things in others. Think about all you can praise God for and be glad about” (TLB).

On the other hand, the “New Age” or eastern religious concept of meditation often involves “emptying” one’s mind to achieve a desired physical response or altered state of consciousness. This kind of meditation may involve the use of mantras (a word or syllable that is chanted or sung as a prayer [Hinduism] or as an aid in concentration [Buddhism]). It might also include breathing exercises or specific body postures to help achieve a feeling of spiritual enlightenment.

These differences illustrate the need to define a word like “meditation.” One type of meditation acknowledges and honors God while the other one doesn’t. While many seek to enter a transcendent state through the use of various meditation techniques, the right kind of meditation involves learning about God through His Word and thinking about how that knowledge should affect our lives.

So just as Paul the Apostle encouraged Timothy to think about the things he had written under the inspiration of the Holy Spirit, the Old Testament book of Joshua echoed a similar theme…

“Always remember what is written in the Book of the Teachings. Study it day and night to be sure to obey everything that is written there. If you do this, you will be wise and successful in everything” (Joshua 1:8 NCV).

XI

“Think about what I am saying and the Lord will give you understanding of all this” (2 Timothy 2:7 NET).

Paul the Apostle offered three illustrations in the preceding verses of this letter: a soldier, an athlete, and a farmer. Each illustration related to Timothy’s relationship with Jesus and each communicates something important regarding our relationship with Christ today.

For instance, soldiers who lay down their arms before the battle is over will never experience victory. Athletes who never leave the starting line will never reach the finish line. Farmers who neglect to plant, water, or cultivate a crop will never receive a harvest. These examples have a common denominator- they each require perseverance and endurance in order to achieve success.

The following passage from the New Testament book of Hebrews underscores the importance of those qualities in a spiritual sense…

“So do not throw away this confident trust in the Lord. Remember the great reward it brings you! Patient endurance is what you need now, so that you will continue to do God’s will. Then you will receive all that he has promised. ‘For in just a little while, the Coming One will come and not delay. And my righteous ones will live by faith. But I will take no pleasure in anyone who turns away’” (Hebrews 10:35-38 NLT).

We should also note Paul’s encouragement to reflect upon these illustrations. We can follow this counsel by prayerfully asking a few simple questions whenever we read the Scriptures…

1.) What does this portion of Scripture say? We can begin by making some observations regarding the passage in question. Examine the context of the passage or “the part of a text or statement that surrounds a particular word or passage and determines its meaning.” ₍₁₎ We can also apply the six basic questions of investigative journalism: who, what, where, when, why, and how when reading God’s Word.

2.) What does this portion of Scripture mean? The next step involves interpreting the passage. This requires careful consideration for there are no subjective interpretations of the Scriptures. In other words, the Bible does not necessarily mean whatever we think it means. Instead, we want to grasp the primary Author’s (God’s) meaning as communicated through His secondary human agents (the human authors of the Biblical Scriptures).

3) How should I apply this portion of Scripture in my life? The final step involves putting our observations and interpretations to work. It is not enough to simply know what the Bible says; we must put that knowledge into action as we encounter the choices, decisions, and events of daily life. As we’re reminded in the Biblical book of James, “…don’t just listen to God’s word. You must do what it says. Otherwise, you are only fooling yourselves” (James 1:22 NLT).

(1) “Context” The American Heritage Dictionary, third edition

XII

“Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel” (2 Timothy 2:8).

Although it may not seem obvious, this passage is likely to attract the attention of two distinct audiences.

First, we’re told that Jesus Christ was a descendant of Israel’s King David. Unlike those who devoted themselves to the “…myths and endless genealogies” mentioned earlier, this information holds genuine value for those who are familiar with God’s promise to David regarding the Savior who was to come through his lineage…

“For when you die and are buried with your ancestors, I will raise up one of your descendants, your own offspring, and I will make his kingdom strong. He is the one who will build a house—a temple—for my name. And I will secure his royal throne forever” (2 Samuel 7:12–13 NLT).

God later confirmed this promise through the angel Gabriel as he spoke with Mary in advance of Jesus’ birth…

“…behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end” (Luke 1:31-33).

Now let’s consider a different type of individual- a non-Jewish person with little interest in Jesus’ family tree. That person might be more curious about the statement that follows: “…(Jesus Christ) was raised from the dead according to my gospel.” Those who hold no cultural appreciation for the lineage of David and its place in Jesus’ ancestry may be more interested in the account of a man who rose from the dead.

So this message holds an appeal for Jewish and non-Jewish people alike. One commentary details the importance of this passage in a larger context,..

“False teachers were a problem in Ephesus (see Act_20:29-30; 1Ti_1:3-11). At the heart of false teaching is an incorrect view of Christ. In Timothy’s day many asserted that Christ was divine but not human—God but not man. These days we often hear that Jesus was human but not divine—man but not God. Either view destroys the good news that Jesus Christ has taken our sins on himself and has reconciled us to God. In this verse, Paul firmly states that Jesus is fully man (‘a descendant of King David’) and fully God (“raised from the dead’). This is an important doctrine for all Christians.” ₍₁₎

(1) Life Application Study Bible [2 Timothy 2:8] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XIII

“for which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained” (2 Timothy 2:9).

It seems ironic that the Gospel message that offered freedom in Christ was the same Gospel message that led to imprisonment for Paul the Apostle. Unfortunately, those who were responsible for Paul’s incarceration did not recognize him as someone who brought “good news.” Instead, he was branded as an evildoer.

This undoubtedly came as no surprise to Paul, for as he had written earlier to the Corinthian church…

“Our lives are a Christ-like fragrance rising up to God. But this fragrance is perceived differently by those who are being saved and by those who are perishing. To those who are perishing, we are a dreadful smell of death and doom. But to those who are being saved, we are a life-giving perfume” (2 Corinthians 2:15-16 NLT).

Nevertheless, one does not need to be imprisoned for Christ to gain an appreciation for this passage…

“Persecuting Christians and consenting to their death didn’t make (Paul) a criminal, but preaching the gospel did, in the eyes of the Jews! How often someone who curses, drinks, and carouses gets saved and stops all that, and then receives persecution from loved ones for trying to live right.” ₍₁₎

The New Testament book of 1 Peter addresses this concept in a portion of Scripture that applies to this discussion…

“You have had enough in the past of the evil things that godless people enjoy—their immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols. Of course, your former friends are surprised when you no longer plunge into the flood of wild and destructive things they do. So they slander you. But remember that they will have to face God, who stands ready to judge everyone, both the living and the dead” (1 Peter 4:3-5 NLT).

Those who derive pleasure and enjoyment from a life lived apart from God ₍₂₎ may find it difficult to understand why others might seek to honor Him. Then there are some who resent others who decline to participate in the list of activities given to us in the passage from 1 Peter quoted above. This helps explain why such individuals may choose to “…criticize and abuse and ridicule you and make fun of your values” (1 Peter 4:4 AMP).

So even while Paul was suffering imprisonment, he took comfort in the fact that God’s Word had free reign. We can thus summarize Paul’s response in a simple, yet profound way: “I’m chained up, but God’s Word isn’t.”

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2512). Nashville: Thomas Nelson.

(2) For a while, at least. See Luke 12:16-21

XIV

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

2 Timothy 2:10 reveals Paul the Apostle’s attitude towards his imprisonment: “I’m willing to suffer on behalf of God’s people if that’s what’s necessary.” Thus, Paul was willing to endure the pain, suffering, and indignity of prison for the benefit of those who had yet to hear and believe the gospel message of Christ. He also set an example for others within the first-century Christian community as well as those who read this account today.

We should also give careful consideration to Paul’s reference to “the elect” within this passage. The following commentary offers a simple definition of this important term and a balanced view of its implications…

“The elect here refers to all those chosen by God for eternal salvation. While the Bible does teach that God chooses people to be saved, it nowhere says that He selects some to be damned. Those who are saved are saved by the sovereign grace of God. Those who are lost are lost by their own deliberate choice. No one should quarrel with God over the doctrine of election. This doctrine simply allows God to be God, the Sovereign of the universe, who deals in grace, justice, righteousness, and love. He never does anything unfair or unkind, but He often shows favor that is completely unmerited.” ₍₁₎

Another source offsets the serious nature of this discussion with an aside to the academics who have struggled to reconcile the doctrines of divine election and human responsibility…

“The Scriptures in a very natural way combine the doctrines of divine election and human responsibility, apparently not concerned with the problem this would later seem to pose to generations of theologians. Paul was willing to suffer countless difficulties and persecutions so that the elect might hear and believe and receive the salvation for which they already had been chosen by God before the world began.

The apparent paradox is only resolved in terms of the infinite mind and ability of the Creator. We may not be able to understand how both can be true, just as we cannot see both sides of a coin at the same time. However, both sides are real, and both doctrines are true. We can believe and rejoice in both truths, even though we don’t yet comprehend how each supports the other.”  ₍₂₎

(1) William MacDonald, Believer’s Bible Commentary, pg.2116

(2) Institute for Creation Research, New Defender’s Study Bible Notes [2 Timothy 2:10] https://www.icr.org/bible/2Timothy/2/10/

XV

“This is a faithful saying: For if we died with Him, We shall also live with Him” (2 Timothy 2:11).

This passage brings us to the fourth of five “faithful” sayings that are given to us in the Pastoral Epistles of 1 Timothy, 2 Timothy, and Titus. ₍₁₎ This short, introductory phrase likely comprised a formula that helped the members of the first-century church remember and apply some important spiritual truths.

Perhaps the best explanation of what it means to “die with Christ” is found in the New Testament letter to the Galatians…

“I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20).

One commentary explains what this death entails in its various forms…

“Legally, God looks at us as if we had died with Christ. Because our sins died with him, we are no longer condemned (Col_2:13-15). Relationally, we have become one with Christ, and his experiences are ours. Our Christian life began when, in unity with him, we died to our old life (see Rom_6:5-11). In our daily life, we must regularly crucify sinful desires that keep us from following Christ. This, too, is a kind of dying with him (Luk_9:23-25).” ₍₂₎

This reference to “dying with Christ” in our daily lives may be easier to understand than it seems. In fact, most people are probably familiar with this general concept. For instance…

• A student may not enjoy studying now but does so in anticipation of the satisfaction and approval that he or she will receive from securing a good grade on a test.
• A musician may not enjoy hours of rehearsal or the repetitive nature of playing scales. Yet the musician willingly rehearses to ensure that he or she will perform a difficult piece flawlessly before an audience.
• An athlete may not enjoy practicing the fundamentals associated with his or her sport. But that same athlete will undoubtedly enjoy getting a hit, scoring a goal, throwing a touchdown, or hitting the game-winning shot because he or she did so.

In a similar manner, the “death” we experience today in turning from sinful behaviors helps prepare us for eternity. In the words of 2 Corinthians 4:17, “…our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory.”

(1) See 1 Timothy 1:15, 1 Timothy 3:1, 1 Timothy 4:9, and Titus 3:8

(2) Life Application Study Bible KJV (p. 1221) Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XVI

“If we endure, We shall also reign with Him. If we deny Him, He also will deny us” (2 Timothy 2:12).

When considering a text such as 2 Timothy 2:12, it is important to note what this passage means as well as what it says. For instance, a closer look at the word “endure” in the original language of this verse yields the following definition: “to preserve: under misfortunes and trials to hold fast to one’s faith in Christ, to endure, bear bravely and calmly: ill treatments.” ₍₁₎

This passage thus offers insight into Jesus’ message from the Biblical book of Revelation: “To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne” (Revelation 3:21). Therefore, these verses offer the encouragement of a future leadership role for those who persevere in Christ today.

But what of those who deny Jesus in our present day? Well, there are at least two types of individuals who might fit this category. The first comprises those who never made a profession of faith in Christ. That group ranges from those who hold an aggressively anti-Christian worldview all the way to others who are simply disinterested in Jesus and His teachings. It’s easy to see how Jesus would deny those who deny Him in this manner.

The second group includes those who once made a profession of faith in Christ but later rejected that profession through their words and/or actions. We can find a description of that group in Jesus’ parable of the soils…

“Here’s the meaning of the seed that fell on rocky ground: When people hear the word, they immediately receive it joyfully. Because they have no roots, they last for only a little while. When they experience distress or abuse because of the word, they immediately fall away. Others are like the seed scattered among the thorny plants. These are the ones who have heard the word; but the worries of this life, the false appeal of wealth, and the desire for more things break in and choke the word, and it bears no fruit” (Mark 4:16-19 CEB).

Unlike the Apostle Peter who later expressed contrition following his denial of Jesus, the words of 1 John 2:19 fittingly describe those who fall into this latter category…

“They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.”

(1) G5278 hupomeno Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g5278/kjv/tr/0-1/

XVII

“If we are faithless, He remains faithful; He cannot deny Himself” (2 Timothy 2:13).

This portion of Scripture draws our attention to an important attribute of God: faithfulness.

When employers, subordinates, classmates, family members, news outlets, governmental leaders, and others prove unworthy of our trust, Christ remains faithful. In fact, Jesus’ faithfulness is an intrinsic part of His character, for as we are told in the passage quoted above, “…he always remains faithful. He cannot deny his own nature” (2 Timothy 2:13 Phillips).

This brings us to an uncomfortable reality. You see, it may be difficult to maintain our faith and trust in Christ when facing a situation where we have been negatively affected by the faithlessness of others. However, it is important to recognize that Jesus is not like those who may have injured us in this manner. Unlike other human beings who may prove unworthy of our trust, we can always rely upon Jesus to demonstrate His faithfulness towards us.

As one scholar has pointed out, “This is a wonderful affirmation of assurance that although we are called to endure and be faithful, salvation does not rest ultimately on our faithfulness, but upon the perfect faithfulness of Christ.” ₍₁₎ So even if we are faithless, Jesus remains faithful to keep every promise He has made. Perhaps the most significant promise in this regard may be found in the New Testament Gospel of John…

“There are many rooms in my Father’s house, and I am going to prepare a place for you. I would not tell you this if it were not so. And after I go and prepare a place for you, I will come back and take you to myself, so that you will be where I am” (John 14:2-3 GNT).

Yet even while Jesus is faithful toward us, the New Testament letter of 1 Corinthians also provides us with an important reminder…

“…God will reward each one according to the work each has done… Some will use gold or silver or precious stones in building on the foundation; others will use wood or grass or straw. And the quality of each person’s work will be seen when the Day of Christ exposes it. For on that Day fire will reveal everyone’s work; the fire will test it and show its real quality. If what was built on the foundation survives the fire, the builder will receive a reward. But if your work is burnt up, then you will lose it; but you yourself will be saved, as if you had escaped through the fire” (1 Corinthians 3:8, 12-15 GNT).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2172). Orlando, FL: Reformation Trust.

XVIII

“Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers” (2 Timothy 2:14).

Virtually everyone knows what it’s like to interact with a contentious individual who is eager to quarrel over something. Such people are relatively easy to find at work, at school, online, and other areas as well. Therefore, it becomes our responsibility to put 2 Timothy 2:14 into practice as we engage with those who seek to interact with us in this manner.

You see, we are likely to encounter many different types of personalities with varying levels of spiritual knowledge and/or emotional maturity as we go about our daily lives. Some of those individuals may approach a self-professed Christian seeking answers to difficult spiritual questions to help promote their understanding. Others may prefer to ask contentious questions in pursuit of some other agenda.

While this may be an unfortunate reality, it was something that Jesus experienced on a personal level…

“As Jesus was leaving, the teachers of religious law and the Pharisees became hostile and tried to provoke him with many questions. They wanted to trap him into saying something they could use against him” (Luke 11:53-54 NLT) ₍₁₎

Paul the Apostle will go on to talk about the challenges of dealing with such personalities in the Biblical letter that follows 2 Timothy…

“Stay away from those who have foolish arguments, who talk about useless family histories, or who make trouble and fight about what the Law of Moses teaches. These things are useless and will not help anyone” (Titus 3:9 ERV).

With this in mind, it’s important to seek God’s wisdom and discernment in addressing genuine requests for information while calmly responding to those who may only wish to provoke a fruitless and argumentative exchange. Since there may be any number of challenging issues to contend with, it often makes better sense to focus on the core truths of Christianity and “…the things which are proper for sound doctrine” (Titus 2:1) as we engage in these conversations.

Paul will return to this topic later in this chapter with some more good advice…

“…a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Timothy 2:24-25).

We’ll explore this important subject at greater length over the next few studies.

(1) See Mark 3:1-6 and John 8:1-12 for other examples of such experiences from Jesus’ life.

XIX

“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).

When it comes to interacting with a contentious individual, it may be helpful to consider whether the person involved is only seeking to express his or her opinion. If such is the case, then the Biblical book of Proverbs provides us with some valuable insight: “A fool finds no pleasure in understanding but delights in airing his own opinions” (Proverbs 18:2 NIV).

You see, there’s a difference between a disagreement (or a difference of opinion) and the quarrelsome type of interaction mentioned here in 2 Timothy 2:14. The difference is that a person who seeks to initiate a quarrel is probably not interested in exchanging ideas but in merely stating his or her view. For example, two people with opposing views may engage in a mutual exchange of ideas if they have a genuine desire to communicate and understand one another. On the other hand, a quarrel often involves a one-way exchange where two individuals talk at one another instead of with one another.

There are other clues that may alert us to the development of an unhealthy quarrel. For instance, quarrelsome individuals generally prefer to think about what they want to say instead of listening to others. Or perhaps they may seek to exploit a trivial misstatement in an attempt to invalidate another person’s response. This is how different opinions can grow to become the “quarrels about words” spoken of here.

Good results rarely come from these types of argumentative discussions. In the words of 2 Timothy 2:14, they only “..ruin everyone who listens to them” (CEV). Therefore, this passage reveals another quality that serves to identify a person of God-honoring character: he or she refuses to quarrel over secondary issues.

In light of this, we should give heed to the following observations…

“The word-splitter wrangles, not for the sake of arriving at the truth, but for the sake of a dialectical victory. He cares little as to what is right or wrong, so long as he comes off triumphant in the argument. Hence the Apostle said in the first Epistle that the natural fruit of these disputes about words is ‘envy, strife, and railings’ {1Ti_6:4}… It has been a favorite device of the heretics and skeptics of all ages to endeavor to provoke a discussion on points about which they hope to place an opponent in a difficulty. Their object is not to settle, but to unsettle; not to clear up doubts, but to create them.” ₍₁₎

(1) Nicoll, William R. “Commentary on 2 Timothy 2”. “Expositor’s Bible Commentary” https://www.studylight.org/commentaries/eng/teb/2-timothy-2.html.

XX

“Remind people of these things and solemnly charge them before the Lord not to wrangle over words. This is of no benefit; it just brings ruin on those who listen” (2 Timothy 2:14 NET)

Jesus once made the following observation regarding human nature in the New Testament Gospel of Luke…

“A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks” (Luke 6:45).

With this in mind, the following commentators provide us with some valuable counsel regarding the admonition given to us here in 2 Timothy 2:14. In today’s social media age of vicious, argumentative, and malevolent speech, this directive is more valuable than ever…

“In the end disputing about words seeks not the victory of truth but the victory of the speaker.” ₍₁₎

“Paul says of these senseless talkers that they progress further and further into ungodliness. They progress in reverse. The more they talk, the farther they get from God. Here then is the test. If at the end of our talk, we are closer to one another and to God, then all is well; but if we have erected barriers between one another and have left God more distant, then all is not well. The aim of all Christian discussion and of all Christian action is to bring a man nearer to his fellows and to God.” ₍₂₎

2 TIMOTHY 2:14—Is it wrong for Christians to argue about theological matters?

PROBLEM: Paul seemed to forbid theological arguments when he instructed Timothy ‘not to strive about words to no profit’ (2 Tim. 2:14) and to ‘avoid foolish and ignorant disputes’ (v. 23). On the other hand, Paul himself argued with the Jews in their synagogues (Acts 17:2, 17) and disputed with the philosophers on Mars Hill (Acts 17:18ff). Indeed, Jude exhorted us ‘to contend earnestly for the faith which was once for all delivered to the saints’ (Jude 3).

SOLUTION: A distinction must be made between the two senses of what it means to argue or to contend. Arguing is not necessarily wrong, but being argumentative is. We should contend for the faith, but we should not be contentious in so doing. Making an earnest effort to defend the faith is good (cf. Phil. 1:17; 1 Peter 3:15). But engaging in fruitless quarrels is not. Likewise, Paul did not oppose disputing about what words really mean in a given context—he simply opposed mere semantical wrangling.” ₍₃₎

(1) R. W. Ward, Commentary on 1 & 2 Timothy & Titus, [p. 171.]. Quoted in Dr. Thomas L. Constable, Notes on 2 Timothy 2021 Edition [B. Charge to remain faithful 2:14-26] https://www.planobiblechapel.org/tcon/notes/html/nt/2timothy/2timothy.htm

(2) Barclay, William. William Barclay’s Daily Study Bible The Way Of Truth And The Way Of Error (2Ti_2:15-18)

(3) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 503–504). Wheaton, Ill.: Victor Books.

XXI

“Study to show thyself approved unto God, a workman who needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15 KJ21)

Much like a list of “do’s and don’ts,” 2 Timothy 2:14-15 offers guidance that can help us make good choices in our relationships with others as well as our relationship with God.

The “don’t” portion was given to us earlier in verse fourteen: “…avoid petty controversy over words, which does no good but upsets and undermines the faith of the hearers” (AMPC). The “do” portion follows next: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15 NIV).

The problem is that many who have access to the Bible often fail to read it, or fail to read it regularly. This makes it very difficult to “correctly handle the word of truth” as we’re told here in 2 Timothy 2:15. So how can we account for this unfortunate reality?

Well, we can begin by observing that people generally allocate their time according to the value they place upon a person, thing, or activity. Simply put, people make time for things they feel are important. Therefore, it may be helpful to conduct an honest assessment regarding the value we place upon reading God’s Word and prayerfully adjust that value accordingly.

There may be several other potential explanations as well…

• We may allow other priorities to take precedence over the Word of God.
• “Correctly handling the word of truth” takes discipline, commitment, and dedication. There may be times when  we lack the motivation to apply these qualities to the act of reading the Scriptures.
• We may confine our Biblical studies to an area of personal interest (such as spiritual gifts, the end times, God’s sovereignty, or the Person and work of the Holy Spirit, to name a few examples). If we choose to spend the majority of our time in God’s Word with Biblical passages that relate to a specific area of interest, it will surely leave gaps and vulnerabilities in our spiritual knowledge.
• We may prefer topical messages that reference the Scriptures indirectly but do not focus upon the whole counsel of God (Acts 20:27).

If we find that we are not giving personal Bible study the priority it deserves, the right thing to do is to approach God with honesty and humility and acknowledge that reality. We can then ask Him to instill in us a desire to prioritize His Word in our lives. As we’re reminded in the New Testament book of Philippians, “…it is God who works in you both to will and to do for His good pleasure” (Philippians 2:13).

XXII

“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” (2 Timothy 2:15 ESV).

A person who seeks to “rightly divide the word of truth” knows that the Biblical Scriptures offer guidance and direction for everyday life. That guidance provides us with a foundation for our economic choices, moral decisions, family and interpersonal relationships, and our views about the future, just to name a few.

Even in those areas where the Bible does not provide specific direction, we can often discover good Biblical principles for use in daily life. Those teachings and principles appear in the order and frequency that God has ordained throughout the Scriptures and are freely available to anyone who is willing to take the time to discover them.

For instance, these precepts may take the form of a warning or insight gleaned from a Biblical event. They might be expressed in an example from the life of a Biblical personality. Or we may find an answer that pertains to a circumstance or situation we have encountered in a seemingly unrelated Biblical passage.

Therefore, it should not be surprising to find that the Old Testament book of Proverbs encourages us to consider the value of reading God’s Word…

“…the Lord grants wisdom! His every word is a treasure of knowledge and understanding. He grants good sense to the godly—his saints. He is their shield, protecting them and guarding their pathway. He shows how to distinguish right from wrong, how to find the right decision every time” (Proverbs 2:6-9 TLB).

The book of Psalms also reiterates this idea…

“Your word is like a lamp that guides my steps, a light that shows the path I should take (Psalm 119:105 ERV).

In light of this, we can say that every man or woman of God should seek to become someone who knows and applies the “ word of truth.” Those who are diligent to read and learn from the Scriptures will then be well-positioned to “…present yourself to God as someone worthy of his approval” (CJB). One commentary provides us with a valuable observation on this important subject…

“Because God will examine what kind of workers we have been for him, we should build our lives on his Word and build his Word into our lives. It alone tells us how to live for him and serve him. Believers who ignore the Bible will certainly be ashamed at the judgment. Consistent and diligent study of God’s Word is vital; otherwise we will be lulled into neglecting God and our true purpose for living.” ₍₁₎

(1) Life Application Study Bible [2 Timothy 2:15] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XXIII

“Be diligent to present yourself approved to God, a worker who doesn’t need to be ashamed, correctly teaching the word of truth” (2 Timothy 2:15 HCSB).

With the advent of modern-day banking systems, paper money, credit cards, crypto-currencies, and other forms of financial exchange, it may be easy to forget that these payment methods did not exist in the New Testament era. Instead, all monetary exchanges generally took the form of metal coinage.

Much like today, first-century coins were produced by heating various metals until they reached a molten state. These metals were then poured into molds where they hardened into coins. While the size and weight of most coins were as uniform as the crude technology of the day could make them, that did little to stop unscrupulous individuals from shaving valuable slivers of these metals from these coins once they entered circulation.

One source reports that extensive governmental efforts were made to curtail this practice…

“In one century, more than eighty laws were passed in Athens, to stop the practice of shaving down the coins then in circulation.”

However, there were other individuals who chose to lead by example in this area…

“But some money changers were men of integrity, who would accept no counterfeit money. They were men of honour who put only genuine full weighted money into circulation.” ₍₁₎

These honorable financiers were called “dokimos” or “approved.” Thus, the word “approved” became synonymous with the idea of something that was genuine, honest, and authentic. This brings us to the portion of Scripture quoted here from 2 Timothy 2:15: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.” (NIV)

With these things in mind, we can apply this passage in the following manner: “Don’t cut corners with the word of truth. Handle the Scriptures with honesty and integrity. Fashion yourself as a worker who will have no reason to be ashamed of when his or her work is evaluated.”

While others may pass judgment upon our work in various areas, we are ultimately responsible to seek God’s approval. The following commentator provides us with an important insight in that regard…

“It is embarrassing to do a job poorly and then to have your work examined. The Bible warns us that the work of each Christian will be examined at the judgment seat of Christ (2 Corinthians 5:10). Therefore, we have another motivation to work diligently for the Lord, so we will not be ashamed when our work is examined.” ₍₂₎

(1) Coinage information was sourced and adapted from Romans: God’s Glory. Donald Grey Barnhouse pg. 18. See here: https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=esv&strongs=g1384

(2) Guzik, Dave, 2 Timothy 2 – Advice To A Young Pastor, C. Keeping attention on the most important things. https://enduringword.com/bible-commentary/2-timothy-2/

XXIV

“Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

The term “rightly divide” finds its origin in an ancient Greek word that means “cut it straight.” One source offers an in-depth exposition of this important term…

“The meaning of the word has to do with cutting a straight path toward a goal, as, for example, cutting a road through the woods. In this reference it can be interpreted with the ‘word of truth’ either functioning as the grammatical goal object or as the means of reaching that goal.

Depending upon the interpretation chosen, the phrase will mean either ‘cutting straight through to the word of truth’ or ‘using the word of truth to cut straight through’ to the minds and hearts of the people for whom Timothy is responsible. Again, the single Greek word carries much more information than can be represented by a single English word.” ₍₁₎

Another commentator draws our attention to the relationship of this word to various trades…

“(This is) a reference to the exactness demanded by such trades as carpentry, masonry, and Paul’s trade of leather working and tentmaking. Precision and accuracy are required in biblical interpretation, beyond all other enterprises, because the interpreter is handling God’s Word. Anything less is shameful.” ₍₂₎

In light of these things, 2 Timothy 2:15 has important implications for us today. Perhaps the most important implication involves the need to seek out a local church where the spiritual leadership is committed to expository Biblical teaching. For example, a church that studies through each Biblical book (as opposed to a weekly sermon topic that features a few supporting verses from the Scriptures) is a church that will discuss every subject contained within God’s Word in the order and frequency that each subject occurs.

This approach offers several important benefits…

• It helps minimize the potential for doctrinal errors.
• It allows us to become better informed on a variety of Biblical topics.
• It helps identify teachers and leaders who take Biblical verses out of context.

A church that communicates the Scriptures in this manner is one that is most likely to “rightly divide the word of truth.“ As we’re reminded in the New Testament book of Hebrews…

“…the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12 NIV).

(1) Philip W. Comfort, Ph.D., The Origin Of The Bible, Tyndale House Publishers, Inc. Copyright© 2000 by Tyndale House Publishers, Inc [pg 245-246]

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ti 2:15). Nashville, TN: Thomas Nelson Publishers.

XXV

“Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately” (2 Timothy 2:15 NET).

There are no shortages of those who reject the Biblical Scriptures as “the word of truth” (RSV). Nevertheless, Jesus declared, “…thy word is truth” (KJV) in speaking of God’s Word in John 17:17. With this in mind, let’s consider how Jesus viewed the Biblical Scriptures.

First, Jesus identified the Bible as the word of God as well as the command of God…

“…Jesus answered him, saying, It is written that ‘man shall not live by bread alone, but by every Word of God’” (Luke 4:4 quoting Deuteronomy 8:3).

“But (Jesus) answered and said to them, Why do you also transgress the commandment of God by your tradition? For God commanded, saying, ‘Honor your father and mother’…” (Matthew 15:3-4 quoting Exodus 20:12).

Jesus also believed that the Scriptures were errorless and infallible….

“But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail” (Luke 16:17 NAS).

“…the Scripture cannot be broken…” (John 10:35b NIV).

Unlike those who view the Bible as a collection of myths and legends, Jesus also accepted the historical reality of the following Biblical characters and events…

• Adam and Eve: “Have you not read that He who made them at the beginning made them male and female…” (Matthew 19:4).
• Noah and the great flood: “They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all” (Luke 17:27).
• Sodom and Gomorrah: “…on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all” (Luke 17:29).

Given the vast amount of spiritual misinformation that exists within our world today, we would do well to emulate Jesus’ view of the Scriptures in seeking to accurately handle the word of truth. This has important implications for our relationship with God as well as our relationships with others…

“We must remember that one way we can shine as lights in our world (Matt. 5:16) is to set a consistent example before others of what it means to correctly handle the word of truth (2 Tim. 2:15). By so doing, others may come to imitate us in this regard. And as others learn to imitate us in correctly handling Scripture, so they too can be used of God to set an example before still others. The process begins with a single person—you! Together we can curb the growth of the cults and aberrant groups.” ₍₁₎

(1) Norman L. Giesler and Ron Rhodes, When Cultists Ask: A Popular Handbook on Cultic Misinterpretations, [pg. 9] Baker Books, 1997

XXVI

“Do all you can to present yourself to God as someone worthy of his approval, as a worker with no need to be ashamed, because he deals straightforwardly with the Word of the Truth” (2 Timothy 2:15 CJB).

This passage offers another distinguishing quality that should characterize the lives of God’s people: they work diligently to understand and apply the Biblical Scriptures. That commitment finds its clearest expression in the following Biblical paraphrase of 2 Timothy 2:15: “Work hard so God can say to you, ‘Well done.’ Be a good workman, one who does not need to be ashamed when God examines your work. Know what his Word says and means” (TLB).

In addition to the impact of this commitment upon our relationship with God, this also affects our relationships with others as well. Remember that everyone leads and influences others by the example of their lives. Since non-Christians often get their impressions of Christianity from those who claim to follow Christ, this means that every self-professed Christian is responsible to accurately represent Jesus to others. This can be very difficult without a good working knowledge of His teachings from the Scriptures.

You see, a person who claims to be a Christian but does not know or follow Jesus’ teachings is ill-equipped to support that claim. ₍₁₎ At best, he or she may fail to properly represent Christ in the choices and decisions of daily life. At worst, that person might become entangled in activities that bring the type of reprimand that God issued to Israel’s king David: “…by this deed you have given great occasion to the enemies of the Lord to blaspheme…” (2 Samuel 12:14).

In a world filled with idolatry, moral indifference, and religious apathy, the cost of spiritual negligence is very high. Therefore, it is important to make certain that we are “…accurately handling and skillfully teaching the word of truth” (AMPC). As Jesus reminded His followers in the New Testament gospel of Matthew…

“You are the salt of the earth. But what good is salt if it has lost its flavor? Can you make it salty again? It will be thrown out and trampled underfoot as worthless. You are the light of the world—like a city on a hilltop that cannot be hidden. No one lights a lamp and then puts it under a basket. Instead, a lamp is placed on a stand, where it gives light to everyone in the house. In the same way, let your good deeds shine out for all to see, so that everyone will praise your heavenly Father” (Matthew 5:13-16 NLT).

(1) With the possible exception of those who are very young in the faith.

XXVII

“Avoid godless chatter, because those who indulge in it will become more and more ungodly” (2 Timothy 2:16 NIV).

Consider the following scenario: you are in a public venue when you see an acquaintance among the crowds. But since it might be awkward or inconvenient to engage that person at that particular moment, you decide to quietly move out of sight to avoid him or her.

To some degree, this illustration reflects the idea behind the admonition to “Avoid godless chatter…” in the passage quoted above. In the original language of this verse, the word “avoid” or “shun” (KJV) means “to turn one’s self about for the purpose of avoiding something” ₍₁₎

In light of this, there are several questions we can use to help us identify and avoid “godless chatter”…

• Is the subject related to a form of entertainment with little or no spiritual value? People often fill their time with various forms of entertainment that feature few (if any) spiritually redeeming qualities. Those entertainment choices may lead to all sorts of godless chatter among those who engage in them.
• Is the subject related to a philosophy, teaching, or belief that seeks to eliminate the idea of a Creator? While it is important to engage with others in the arena of ideas, we should recognize that theories, conjectures, speculations, and presumptions that attempt to establish a creation without a Creator ultimately lead nowhere.
• Is the subject related to a spiritual discussion among those who deny God’s existence? It often takes wisdom, humility, grace, and prayerful discernment to wade into spiritual conversation with those who deny God’s existence. The closing verses of this chapter offer some valuable counsel in this regard: “A servant of the Lord must not quarrel but must be kind to everyone, be able to teach, and be patient with difficult people. Gently instruct those who oppose the truth. Perhaps God will change those people’s hearts, and they will learn the truth” (2 Timothy 2:24-25 NLT).
• Is the subject related to speculations that can neither be proved or disproved? It is not unusual to encounter those whose spiritual lives are largely devoted to the pursuit of speculations and conjectures that are impossible to prove or disprove. These conjectures may devolve into godless chatter that doesn’t “…help people live a life of faith in God” (1 Timothy 1:3-4 NLT).

As the Old Testament book of Ecclesiastes reminds us, “…be warned: there is no end of opinions ready to be expressed. Studying them can go on forever and become very exhausting!” (Ecclesiastes 12:12 TLB). We can largely escape that fate by following this directive to avoid godless chatter here in 2 Timothy 2:16.

(1) G4026 Periistemi Thayer’s Greek Lexicon. https://www.blueletterbible.org/lexicon/g4026/kjv/tr/0-1/

XXVIII

“And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some” (2 Timothy 2:17-18).

We met one of the two individuals mentioned in this passage earlier in 1 Timothy 1:20. In that portion of Scripture, Paul the Apostle related his experience with a man named Hymenaeus and explained how he had to “deliver him unto Satan in order that he may learn not to blaspheme.” Unfortunately, it appears that Paul’s corrective action did not achieve his desired effect, since Hymenaeus’ destructive influence had clearly affected others.

It appears that one of those others was an individual named Philetus,  a man who also engaged in the spread of this cancerous spiritual message. This passage thus serves to remind us of the effect of our beliefs upon those who inhabit our sphere of influence. Like a disease-carrying agent, the heretical teachings brought by Hymenaeus and Philetus spread to others and brought spiritual affliction upon them as a result.

So what was the nature of this false teaching? Well, one commentator offers the following explanation: “These troublemakers… were probably teaching that the doctrine of the resurrection had only an allegorical or spiritual meaning. Gnostic teaching conceived of resurrection allegorically, as referring to acquaintance with truth and as occurring at baptism.” ₍₁₎ We’ll discuss this belief (and the issues associated with it) at greater length in our next study.

This passage also reinforces an important observation from earlier in our look at 2 Timothy 2:15: it is important for God’s people to expend the effort to “…Know what his Word says and means” (TLB). If we seek to become familiar with the Biblical Scriptures, we can effectively “inoculate” ourselves from those who are spreading the equivalent of a malignant spiritual message.

Finally, it’s important to recognize that modern-day technology has greatly accelerated the spread of heretical teachings. Therefore, we should give heed to another source who explains the need to identify and address false teachings in our present day…

“One serious thing about these babblers is that they are never static. They always increase in ungodliness. It is so with all forms of error. Those who teach error must be continually adding to it. This explains the new dogmas and pronouncements that are constantly being issued by false religious systems. Needless to say, the more these doctrinal errors are expanded, the more ungodliness results.” ₍₂₎

(1) Ryrie, Charles Caldwell, Ryrie Study Notes [2 Timothy 2:17] © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp

(2) William MacDonald, Believer’s Bible Commentary, pg.2117

XXIX

“and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some” (2 Timothy 2:17-18 ESV).

A closer look at this passage helps identify the road that Hymenaeus and Philetus likely traveled as they spread their malignant spiritual teachings.

First, it appears that these men deliberately charted a course that “deviated from the truth” (AMP). Much like an automobile that leaves the correct route, Hymenaeus and Philetus apparently started on the right spiritual road but left to take a different exit. Everyone who followed them subsequently got off on the wrong spiritual exit as well.

In addition to the deliberate nature of their choice, we should also note the subtle nature of this heresy. For instance, these men did not deny that a resurrection would take place. Instead, they reinterpreted that doctrine to mean something other than what it was. As one commentator has observed, “They did not deny the resurrection, but they corrupted that true doctrine.” ₍₁₎

Just as a small crack in a foundation might eventually lead to the collapse of a large building, one source explains how this minor deviation from the truth might eventually lead to a spiritual collapse…

“Evidently such men were equating the final resurrection with our new birth. A misapplication of Rom_6:1-4, or Col_3:13, would produce such a thought. Think of what implications are contained in this false word: (1) It would deny Christ’s physical resurrection; (2) It would deny the possibility of the second coming; (3) The hope of the resurrection for believers would be gone; (4) All hope of meeting our dead loved ones is taken away; (5) We could not share in the Father’s house of many mansions. No wonder such a teaching would overthrow the faith of the new ones in Christ in the city of Ephesus!” ₍₂₎

Unfortunately, it seems that Paul the Apostle had to address a similar issue in the New Testament epistle of 2 Thessalonians as well…

“When our Lord Jesus returns, we will be gathered up to meet him. So I ask you, my friends, not to be easily upset or disturbed by people who claim that the Lord has already come. They may say that they heard this directly from the Holy Spirit, or from someone else, or even that they read it in one of our letters” (2 Thessalonians 2:1-2 CEV).

Since there is no shortage of those who seek to promote similar half-truths today, this passage should encourage us to be watchful of such things.

(1) Henry, Matthew. “Concise Commentary on 2 Timothy 2”. “Matthew Henry Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/2-timothy-2.html. 1706.

(2) Don De Welt, Paul’s Letters to Timothy and Titus [Comment on 2 Timothy 2:18] College Press, Joplin, Missouri Copyright 1961

XXX

“Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His,’ and, ‘Let everyone who names the name of Christ depart from iniquity’ (2 Timothy 2:19).

The first quotation given to us here in 2 Timothy 2:19 may reference an incident recorded in the Old Testament book of Numbers. You see, Numbers chapter sixteen relates the account of a man named Korah who led of group of others in an insurgency against Moses’ leadership. That portion of Scripture tells us that these men “…came as a group to oppose Moses and Aaron and said to them, ‘You have gone too far! The whole community is holy, every one of them, and the LORD is with them. Why then do you set yourselves above the LORD’s assembly?” (NIV).

However, Moses’ response to this accusation revealed that he actually held a different attitude: “When Moses heard it he fell down with his face to the ground” (Numbers 16:4). While the group opposing Moses displayed arrogance and disrespect, his reaction displayed an attitude of meekness and prayerful humility. He then followed by saying, “…the Lord will show who is His…” (Numbers 16:5).

Numbers chapter sixteen is also instructive for another reason. First, this passage tells us it is wrong to follow Korah’s bad example. God’s swift and devastating response to Korah and his followers punctuates the inappropriate nature of his example. Instead, the right approach involves a commitment to follow Jesus’ directive from Matthew 18:15-17 in handling our disputes with others.

We can also draw some insight from the following commentator regarding the Lord’s knowledge of those who belong to Him…

“False converts lack genuine contrition for sin. They make a profession of faith but are deficient in biblical repentance—’They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate’ (Tit_1:16). A true convert, however, has a knowledge of sin and has godly sorrow, truly repents, and produces the ‘things that accompany salvation’ (Heb_6:9). This is evident by the fruit of the Spirit, the fruit of righteousness, etc. However, only God truly knows the genuine from the false.” ₍₁₎

Another source offers an equally penetrating observation…

“Some might say, ‘I belong to the Lord, I know I’m His. I am going to heaven. It doesn’t matter so much how I live.’ Yet, such a son has forgotten that there are two inscriptions on the foundation of God. There are two – and those who are His will have the desires and the actions to depart from iniquity.” ₍₂₎

(1) The Evidence Bible: Irrefutable Evidence for the Thinking Mind Compiled by Ray Comfort [Comment on 2 Timothy 2:19] Bridge Logos Foundation, 2002

(2) Guzik, Dave, 2 Timothy 2 – Advice To A Young Pastor, 4 (19). The reward of focus: The solid foundation of God. https://enduringword.com/bible-commentary/2-timothy-2/

XXXI

“But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work” (2 Timothy 2:20-21)

If you were invited to dine in the official residence of a head of state, would you expect to be served with disposable plates, paper cups, and plastic forks? While those utensils might be suitable for a picnic, they would not be acceptable in the home of a King, a President, or a Prime Minister. In those residences, we would expect to be served with crystal glassware, fine china, genuine silverware, and other utensils that are suitable for the home of an important person.

In this analogy, the fine glassware, china, and silverware all represent the “vessels of honor” mentioned in the passage quoted above. The cheap and disposable utensils symbolize dishonorable vessels. One source expands upon this idea in a first-century context…

“In biblical days, people didn’t have plumbing, so pots were used for many different purposes. Certain pots were set aside for drinking water or for food. Other pots were used to collect the dirty water and the garbage and refuse. You wouldn’t want to confuse these different vessels, and you certainly wouldn’t mix their uses. Paul here exhorted Timothy to keep himself pure. Once a pot was used for refuse, it would be a vessel of dishonor, not fit for higher uses. We need to keep ourselves pure and fit for the Master’s use.” ₍₁₎

Nevertheless, it is important to recognize that God often sees fit to use the human equivalent of an earthenware vessel or wooden container to fulfill His objectives. We can illustrate this idea with a portion of Scripture from 2 Corinthians 4:7: “…we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves” (NLT).

Those who wish to be put to an honorable use must therefore seek God’s help in acting upon this directive from 2 Timothy 2:21: “If you stay away from sin you will be like one of these dishes made of purest gold– the very best in the house– so that Christ himself can use you for his highest purposes” (TLB). This should lead us to ask an important question: “Do I want to be the spiritual equivalent of a trash container or a piece of fine china?”

(1) Chuck Smith, The Word For Today Bible, study note on 2 Timothy 2:20-21, pg. 1598

XXXII

“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. 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).

In reflecting upon this passage, several commentators offer some valuable insights that are worthy of our attention. These authors discuss the role of human preference in determining our status as honorable or dishonorable vessels before God…

“… (Those) which are most often in the Master’s hands are not necessarily the gold vessels, but the clean ones, of whatever material. Cleanliness counts more with God than cleverness. Do not be anxious about your service; be ready for the Master to use you.” ₍₁₎

“…In our homes pots and pans have no choice as to what they are going to be used for — that is entirely up to the householder — but in Scripture it is very clear that, when this is applied to human beings, a choice is involved. We see that in Verse 21: “If any one purifies himself from what is ignoble, then he will be a vessel for noble use.” We have no choice of whether we are going to be used of God or not; the choice we have is what God is going to use us for. That is up to us; it is put in our hands.” ₍₂₎

“Notice the condition of one choosing to cleanse himself and then the statement of God’s action. Sanctification is both a divine act and a human act. This pattern characterizes the covenant relationship in all of God’s dealings with humans. He always takes the initiative and sets the agenda, but mankind must respond appropriately and continue to respond.” ₍₃₎

“…it is the duty of a Christian to keep himself free from polluting influences. And if he does, his reward is not special honour and special privilege but special service… No Christian should ever think of fitting himself for honour but always as fitting himself for service.” ₍₄₎

In light of these things, we should be diligent to ask for God’s help in identifying and discarding any negative quality that might limit His desire to use us in His service. The following verse describes one such quality- and we’ll consider that quality at greater length beginning next.

(1) Meyer, Frederick Brotherton. “Commentary on 2 Timothy 2”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/2-timothy-2.html. 1914.

(2) Excerpted with permission from Fit to be Used © 1982 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/timothy/fit-to-be-used

(3) Dr. Bob Utley. Free Bible Commentary, [2 Timothy 2:20] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_12.html

(4) Barclay, William. William Barclay’s Daily Study Bible, Vessels Of Honor And Of Dishonor (2Ti_2:20-21)

XXXIII

“Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart” (2 Timothy 2:22).

The next distinguishing characteristic from 2 Timothy chapter two involves purity of thought and action. In considering this directive to “Flee youthful lusts…” (ASV), it is probably natural to think of this counsel in terms of sexual lust. However, this concept involves more than just an inappropriate physical or emotional response.

This reference to “lust” involves “a longing, especially for something that is forbidden.” ₍₁₎ In a general sense, “lust” can be identified with a person who seeks to use others to fulfill their appetites and desires. It may also involve an intense desire to possess (or control) someone or something that belongs to someone else.

It is important to note that lust differs from love in an important respect. You see, love involves giving and consideration of others’ needs (see 1 Corinthians 13:4-7). On the other hand, lust often involves things like exploitation and selfishness (see Colossians 3:5 and 1 Thessalonians 4:4-5). Since God is love (1 John 4:8), lust is incompatible with His character.

In addition to what we read here in 2 Timothy 2:22, the Biblical book of 1 Peter speaks disparagingly of lust as well…

“You have had enough in the past of the evil things that godless people enjoy—their immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (NLT).

Finally, we should remember that a lustful person is rarely satisfied with what he or she already has. Much like a small amount of rust that grows to consume a large piece of metal, lust also tends to grow if left unchecked. This brings us to an old adage that offers a simple but effective means of fleeing lust: “If you feed it, it grows; if you starve it, it dies.”

In other words, we should prayerfully refrain from feeding those areas of vulnerability to lust that already exist within our lives. If we fail to do so, those vulnerabilities are certain to grow and become more difficult to overcome. To borrow another analogy, we can view lust as a spark or flame that holds the potential to ignite a large fire. Just as a blazing fire is diminished when it is deprived of fuel or oxygen, the potential for lust often becomes easier to manage if we are diligent to avoid feeding it.

(1) G1939 epithumia Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g1939/kjv/tr/0-1/

XXXIV

“But flee youthful lusts, and follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart” (2 Timothy 2:22 RV).

In additional to physical lusts, we can identify several other areas that may reveal the presence of lustful tendencies within our lives. For instance, God identified some of those potential vulnerabilities through Paul the Apostle’s New Testament letters. Some of those areas might include…

Money: “For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness” (1 Timothy 6:10-11).

Various Forms OF Idolatry: An “idol” represents anything that takes precedence over God within our lives. Unfortunately, it is not unusual to encounter those whose lives are dedicated to the pursuit of something over Someone. In light of this, 1 Corinthians 10:14 tells us, “Therefore, my beloved, flee from idolatry.”

Pride: “not a novice, lest being puffed up with pride he fall into the same condemnation as the devil” (1 Timothy 3:6).

Contentiousness, Jealousy, Selfish Ambition, And Other Similar Characteristics: “Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God” (Galatians 5:19-21).

One commentary summarizes these potential areas of concern with the following observation…

“Youthful lusts may refer not only to physical appetites but also to the lust for money, fame, and pleasure. They may also include self-will, impatience, pride, and levity. As we have mentioned, Timothy was probably about thirty-five years of age at this time. Therefore, youthful lusts do not necessarily mean such lusts as would be particularly characteristic of a teenager but would include all the unholy desires that would present themselves to a young servant of the Lord and seek to divert him from the path of purity and righteousness.” ₍₁₎

Since bad company corrupts good character (1 Corinthians 15:33) we would do well to seek the company of like-minded others who pursue “…goodness, faith, love and peace in company with all those who approach God in sincerity” (Phillips).

(1) Believer’s Bible Commentary William Macdonald, Edited by Arthur Farstad, Thomas Nelson Publishers [pg.2187]

XXXV

“But avoid foolish and ignorant disputes, knowing that they generate strife” (2 Timothy 2:23).

As we continue our catalog of God-honoring qualities from 2 Timothy chapter two, we now arrive at another important characteristic: God’s people should avoid argumentative discussions that only serve to generate conflict with others. If this cautionary message sounds familiar, it may be due to the fact that this has been a recurring theme throughout the Biblical letters of 1 Timothy and 2 Timothy. For instance…

• “…command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work—which is by faith” (1 Timothy 1:3-4 NIV).
• “…Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge— by professing it some have strayed concerning the faith” (1 Timothy 6:20-21).
• “Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers” (2 Timothy 2:14).

As another commentator from an earlier generation once observed, “See how often the apostle cautions against disputes in religion; which surely shows that religion consists more in believing and practising what God requires, than in subtle disputes.” ₍₁₎

Fortunately, we can often identify a “foolish and ignorant dispute” if we stop to consider what each party seeks to accomplish in their interaction with one another. If one or both parties seems more interested in “winning the argument” than in pursuing the truth and/or mutual understanding, they are likely engaged in the kind of “stupid and senseless” (CEV) dispute mentioned here.

A closer look at the word translated “foolish” or “stupid” in this passage offers another incentive to avoid this kind of interaction…

“The word that is translated ‘stupid’ here is the word moros, from which we get our word, moron. Paul is talking about moronic controversies, foolish, trivial matters which, even when they are settled after long and loud debate, do nothing for you; they do not advance the Christian cause in the least degree. Such trivial matters may be interesting in some limited way, but they should never be allowed to become controversies and have people divide over them.” ₍₂₎

Since no reasonable person should ever wish to be classified as a moron, it is in our best interest to follow this Biblical injunction and steer clear of such argumentative interactions.

See related study here

(1) Henry, Matthew. “Concise Commentary on 2 Timothy 2”. “Matthew Henry Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/2-timothy-2.html. 1706.

(2) Excerpted with permission from Guidelines for Controversies © 1982 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/timothy/guidelines-for-controversies

XXXVI

“And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth” (2 Timothy 2:24-25 NET).

There are no shortages of those who seem eager to engage others with an opposing point of view. For instance, anyone who has ever taken part in a general discussion on an open social media platform has undoubtedly witnessed many examples of those who oppose one another on a variety of subjects. This seems especially true regarding spiritual topics.

To be fair, we can say that such opposition may be justified in certain instances. For example, if our spiritual beliefs are largely based upon our feelings or opinions, we should not be surprised if others choose to take issue with them. Fortunately, there are many apologetic resources that serve to validate the truth of Christianity and enable us to fulfill the message of 1 Peter 3:15-16…

“Quietly trust yourself to Christ your Lord, and if anybody asks why you believe as you do, be ready to tell him, and do it in a gentle and respectful way. Do what is right; then if men speak against you, calling you evil names, they will become ashamed of themselves for falsely accusing you when you have only done what is good” (TLB).

2 Timothy 2:24-25 offers some additional guidance on this subject. As we consider this passage, it is important to recognize that the primary goal for an ambassador of Christ is not to prevail in a debate as he or she engages with others. Instead, the goal is to help those individuals establish a relationship (or grow in their relationship) with Christ.

Even if we possess exceptional communication skills, the Holy Spirit and the Word of God ultimately provide others with the wisdom necessary to accept God’s offer of salvation through Jesus (see 2 Timothy 3:15 and John 16:7-8). With these things in mind, one source candidly explains the implications of this passage…

“Anyone attempting to answer the questions of unbelievers will surely be wronged and be tempted to lose patience, but our ultimate goal is that they might come to a knowledge of the truth that Jesus has died for their sins. With so important a task at hand, we must not neglect obedience to this command.” ₍₁₎

In fact, this portion of Scripture is so applicable to modern-day culture that it will occupy the focus of our attention over the next few studies.

(1) Geisler, N. L., & Brooks, R. M. 1990. When Skeptics Ask – A Handbook on Christian Evidences Victor Books: Wheaton, Ill.

XXXVII

“And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth” (2 Timothy 2:24-25 ESV).

This portion of Scripture builds upon a topic discussed earlier in our look at 2 Timothy 2:14: “Remind believers about these things, and warn them in the sight of God not to quarrel over words. Quarreling doesn’t do any good but only destroys those who are listening” (GW).

Author and speaker Greg Koukl offers several insights related to these passages that we can use in engaging those who hold opposing views. These insights can help neutralize potential quarrels and other types of non-productive discussions as we interact with others…

“What Is an Argument? There’s a difference between an argument and a fight. Christians are not to be acrimonious, nasty, or harsh, fighting for the fight’s sake. Paul warns against such quarreling and abuse (2 Timothy 2:24-25).

An argument is not a fight or a quarrel, but a reasoned and principled disputation about matters of fact. Arguments are important, therefore, because they help us discover the facts and find the truth. If you think about it, much of the New Testament consists of arguments in written form–Paul, Peter, and the others arguing for a critical point of truth.

Think of an argument like a simple house, a roof supported by walls. The roof is the conclusion and the walls are the supporting ideas. By testing the walls we can see if they are strong enough to keep the roof from tumbling down. If the walls are solid, the conclusion rests securely on its supporting foundation. If the walls collapse, the roof goes flat and the argument is defeated.

Some arguments are not really arguments at all. Many people try to build their roof right on the ground. Instead of erecting solid walls–the supporting ideas that hold the conclusion up–they simply assert their view and pound the podium.

An argument is different from an assertion, though. An assertion simply states a point. An argument gives supporting reasons why the point should be taken seriously. The reasons, then, become the topic of mutual discussion or analysis. Opinions by themselves are not proof. A mere point of view is not worthy of belief. Belief requires reasons. Roofs are useless when they’re on the ground; they don’t cover anything. In the same way an assertion without evidence doesn’t do any work.” ₍₁₎

(1) Gregory Koukl, Ambassador Insights: Representing The King, Copyright 2012 by Gregory Koukl [pg. 30]

XXXVIII

“But it is necessary that a servant of the Lord not be quarrelsome but be gentle to all, skilled in teaching, patient even in the midst of evil, in meekness instructing those who oppose you, if perhaps God might grant them repentance leading to a knowledge of the truth” (2 Timothy 2:24-25 Mounce).

One important quality referenced here in 2 Timothy 2:24-25 involves meekness (ESV) or gentleness (HCSB). This characteristic refers to “…a humble opinion of one’s self, a deep sense of one’s (moral) littleness, modesty, lowliness of mind.” ₍₁₎ Although meekness is often equated with weakness, this word is more accurately defined as “power under control.” It also describes those who choose to defer to an authority rather than insist upon doing things their way.

This usually involves a willingness to listen and consider another person’s point of view. It might also prompt us to search for areas of common interest that help promote mutual understanding (see 1 Corinthians 9:19-22). Since this characteristic does away with the harshness and abrasiveness that reflects many types of human interaction, it may serve to diffuse a potentially confrontational situation.

So a person who exhibits meekness is someone who is distinguished by the positive qualities of graciousness, courtesy, and restraint rather than the negative qualities of egotism, arrogance, and/or disrespect. Jesus makes the following promise to those who are marked by this characteristic: “Blessed are the meek, For they shall inherit the earth” (Matthew 5:5).

In fact, Jesus serves as the personification of this quality for He, “…being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death- even death on a cross!” (Philippians 2:6-9 NIV).

Therefore, it is no coincidence that the Scriptures associate this characteristic with a God-honoring life: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law” (Galatians 5:22-23, NIV). The book of Galatians also offers an important reminder concerning this passage…

“Brothers and sisters, if a person gets trapped by wrongdoing, those of you who are spiritual should help that person turn away from doing wrong. Do it in a gentle way. At the same time watch yourself so that you also are not tempted” (GW).

Finally, meekness is closely related to humility, another attribute that is often misunderstood or poorly defined. We’ll consider that characteristic next.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on Colossians 3:12-13] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

XXXIX

“And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Timothy 2:24-25).

In commenting upon this passage, one Biblical scholar makes an observation that merits our attention: “How we treat those who oppose the gospel says something important about the gospel and about us!” ₍₁₎ One characteristic that says something important about the gospel and ourselves is humility.

Humility can be defined as, “A freedom from arrogance that grows out of the recognition that all that we have and are comes from God… Biblical humility is not a belittling of oneself, but an exalting and praising of others, especially God and Christ.” ₍₁₎ This represents a positive quality that involves courtesy, respect, and a modest self-opinion.

While the world at large often devalues humility in favor of more aggressive qualities, the Biblical book of Proverbs reminds us that “Humility and reverence for the Lord will make you both wise and honored” (Proverbs 15:33 TLB). When others question our wisdom or dishonor us for acting in humility, it helps to remember the value that the Primary Author of Proverbs 15:33 places upon this trait.

The following commentator addresses this characteristic in practical terms that we can apply in our relationships with others…

“As followers of Christ, we are to be those who uphold the truth of God’s revealed Word. That means there will be times when we must confront error as we contend earnestly for the faith. With unbelievers, this will often take the form of apologetics, boldly giving a defense for the hope that is in us. With fellow believers, this may take the form of confrontation, as we plead with a spiritual brother or sister to repent of sinful thinking or action.

Speaking the truth in love addresses the way in which we speak. We must not be obnoxious with the truth, or personally offensive in how we approach others. Rather, we are called to communicate in such a way that the manner of our speaking honors our Lord Jesus and edifies His body, the church. When we speak of love, we are not suggesting that we should ignore error or blindly tolerate ‘every wind of doctrine.’ Not at all.

Biblical love ‘does not rejoice in unrighteousness, but rejoices with the truth’ (1 Cor. 13:6). Our postmodern world wrongly equates love with tolerance of all beliefs and actions. But being tolerant of doctrinal error or unrepentant sin is not truly loving at all. Thus, we speak the truth because it is the most loving thing we can do.” ₍₂₎

(1) Dr. Bob Utley, Free Bible Commentary, [2 Timothy 2:25] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_12.html

(2) Nathan Busenitz, “Speaking the Truth in Love” Tabletalk magazine, July, 2013 [pgs. 18-19]

I

While Paul the Apostle served as the human author of at least two other Biblical books that follow 2 Timothy, it is generally agreed that 2 Timothy is the last New Testament letter Paul ever wrote.

Tradition holds that Timothy served as a Bishop in the city of Ephesus during the latter half of the first century. He was also someone who worked closely with Paul as evidenced by the mention of his name in the New Testament books of Romans, 1 and 2 Corinthians, Philippians, Colossians, 1 and 2 Thessalonians, 1 Timothy, and Philemon.

Nevertheless, there are a few mysteries that surround the circumstances of this letter. We can unravel a few of those mysteries with a look at the events of Paul’s life beginning around A.D. 63. You see, the Biblical book of Acts reports that Paul was under house arrest within the city of Rome during that period. However, it also appears that Paul was later released from detention and resumed his missionary journeys throughout the Roman Empire.

Shortly thereafter, the city of Rome was devastated by a catastrophic fire in July, A.D. 64. Ancient historians tell us that The Great Fire Of Rome burned out of control within the city for almost a week. The fire was then subdued for a period of time but later broke out again in other areas and eventually destroyed large portions of the city.

This disaster inflicted great social and economic devastation upon the people of that area. It also plunged Roman leadership into a politically difficult position. To help deflect responsibility for this disaster, the Roman Emperor Nero elected to place the blame for the fire upon the members of the Christian church. That led to what has come to be known as the “The Neronian Persecutions,” the first large scale governmental action ever taken against the Christian community.

Since the letter of 2 Timothy indicates that Paul was imprisoned during the writing of this letter, it appears that he had been re-arrested following the events that took place in A.D. 64. As Paul will later indicate within this letter, he was fully aware that his execution was fast approaching. This, along with the conditions that likely accompanied his imprisonment, serve to account for the solemn and serious tone of this letter.

We’ll take a look at the environment conditions that Paul likely experienced as he awaited his fate in prison and see how those conditions may have impacted his message to Timothy next.

II

The Mamertine Prison of Rome was an ancient penal institution that had been used as a penitentiary for centuries prior to the events that led to the Neronian Persecutions. According to church tradition, this was the place where Paul the Apostle spent his final days prior to his execution in or around the year A.D. 67 .

The Mamertine Prison was essentially an underground dungeon for those condemned to die. It was a cold, damp place of incarceration with no windows or external light. A small opening in the ceiling allowed food to be dropped to the inmates who were confined below. The only amenities given to a prisoner were those that were brought by others who came to visit- if there were any.

If this traditional belief regarding Paul’s imprisonment is accurate, these were the conditions that reflected the harsh reality of daily existence for Paul the Apostle as the end of his life drew near. With these things in mind, it becomes easier to understand and appreciate some of Paul’s final words from this letter…

“For I am already being poured out as a drink offering, and the time of my departure is at hand” (2 Timothy 4:6).

“Bring the cloak that I left with Carpus at Troas when you come—and the books, especially the parchments” (2 Timothy 4:13).

“Be diligent to come to me quickly… Do your utmost to come before winter” (2 Timothy 4:9, 21).

One Pastoral author offers a vivid description of this period of the great apostle’s life…

“If you were to visit the Mamertine prison in Rome today, you would appreciate the weight of every word in this letter. In the lower level of that prison there is a dungeon where it is believed the Romans held the Apostle Paul. The way he was chained amounted to continuous torture. That dungeon was a foul-smelling, horrible place to be incarcerated. It was reserved for Rome’s most hated prisoners.

Under these conditions, it is a mystery how Paul was able to write his second letter to Timothy and get it out of the prison. Everyone, it seems, deserted Paul, except an old man named Onesiphorus and Paul’s beloved physician, Luke. It may be Onesiphorus or Luke was able to smuggle this letter out. Paul certainly could not have written it with his own hand; he must have dictated it. As you read these last words of Paul, never forget the context of that horrible prison…” ₍₁₎

These conditions will serve as the backdrop for our look at the Biblical letter of 2 Timothy.

(1) Dick Woodward, Mini Bible College Study Booklet #14 Galatians, Ephesians, Philippians, Colossians, I and II Thessalonians, I and II Timothy, Titus and Philemon (p. 36).

III

“Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus” (2 Timothy 1:1).

As we open our study of the Biblical book of 2 Timothy, it’s important to note how Paul the Apostle began this letter: “From Paul, an apostle of Christ Jesus by the will of God…” (NET).

This tells us that Paul did not win his position through personal effort. He did not secure his role as an Apostle by virtue of his skills or talents. Paul did not inherit this responsibility nor was it conferred upon him by a human agency. Instead, Paul’s calling came through the sovereign will of God. That calling will serve as the foundation for all that follows within this letter.

This greeting is also in keeping with several of Paul’s other New Testament letters…

“Paul, a bondservant of Jesus Christ, called to be an apostle…” (Romans 1:1).

“Paul, called to be an apostle of Jesus Christ through the will of God…” (1 Corinthians 1:1).

“Paul, an apostle– sent not from men nor by man, but by Jesus Christ and God the Father…” (Galatians 1:1 NIV).

Since Timothy was surely aware of Paul’s Apostolic authority, this may indicate that Paul intended this letter to reach a larger audience right from the beginning. Thus, other readers would benefit from a reminder that God had ordained Paul to speak with authority as His commissioned representative.

We should also note that Paul referred to “…the promise of life which is in Christ Jesus” in this introduction. This serves to illustrate the balanced teaching that characterized Paul’s message of salvation in Christ. For instance, compare this statement with a portion of Paul’s message to the church in the ancient city of Corinth…

“Therefore I write these things being absent, lest being present I should use sharpness, according to the authority which the Lord has given me for edification and not for destruction” (2 Corinthians 13:10).

While Paul undoubtedly preferred to edify his listeners with “…the promise of life which is in Christ Jesus,” he did not neglect to use his authority for corrective purposes when necessary. We’ll see another example of this balanced approach later in 2 Timothy chapter two…

“…a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will” (2 Timothy 2:24-26).

IV

“To Timothy, a beloved son: Grace, mercy, and peace from God the Father and Christ Jesus our Lord. I thank God, whom I serve with a pure conscience, as my forefathers did, as without ceasing I remember you in my prayers night and day” (2 Timothy 1:2-3).

These introductory verses contain three important elements that are worthy of our attention. Two of those elements are common to Paul the Apostle’s other New Testament letters while the final example is unique to the letters of 1 and 2 Timothy.

The first among these elements is grace. “Grace” involves God’s unmerited favor towards undeserving members of the human family. It also expresses His benevolence towards individual human beings without regard to the talents, capabilities, possessions, or social standing they possess.

The next element is mercy, a Pauline greeting that is exclusive to the Biblical letters of 1 and 2 Timothy. While justice may be defined as “getting what you deserve,” the qualities of compassion, good will, and kindness help reflect a merciful attitude towards others.

Finally, we have the concept of “peace,” a word that is generally defined by a sense of contentment and/or well being. It also reflects the absence of external hostilities or internal conflicts like anxiety or insecurity. While this may often seem elusive, we can find genuine peace in a relationship with God through faith in Christ…

“…since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

Paul then went on to make a seemingly unusual declaration: “I thank God, whom I serve with a clear conscience as my ancestors did” (CSB). This is an interesting statement from the self-proclaimed “chief of sinners,” and a man who once made the following admission: “…you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it” (Galatians 1:13).

We can reconcile these messages with a look at an excerpt from another of Paul’s Biblical letters…

“…if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17).

Since Paul had become a new creation in Christ, he was subsequently free to serve God with a clear conscience. The same is true for those come to God through faith in Christ today.  Like Paul. the mistakes, bad decisions, and shameful things of the past have passed away in Christ, thus freeing us to serve Him with a clear conscience. As 1 John 1:9 reminds us, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.”

V

“Recalling your tears, I long to see you, so that I may be filled with joy” (2 Timothy 1:4).

God-honoring men and women are sometimes caricatured as cold, unemotional human beings. However, that does not reflect the example set by the Apostle Paul. Unlike such parodies, Paul could easily demonstrate his feelings as evidenced by his admission in the passage quoted above. One author comments on this display of genuine emotion and considers the circumstances that may have prompted it…

“Such was the love of Christians for each other that strong men, in the face of danger and death to loved ones, openly wept; and there are a number of examples of this in the New Testament… Many speculations regarding the occasion of Timothy’s tears are left in the air by the brevity of the New Testament narrative. Some think Paul was remembering the occasion at Lystra when he was stoned; others just as logically suppose that he might have been remembering the occasion of his arrest by the imperial government. We can never know exactly.” ₍₁₎

Paul then went on to say…

“I have been reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also” (2 Timothy 1:5).

This implies that Timothy’s godly upbringing and the impact of other God-honoring family members exerted a positive influence upon his faith. Another source considers the family dynamics that contributed to Timothy’s spiritual growth and draws an important lesson for today…

“Eunice (2 Tim. 1:5) was Jewish, but apparently her father was not very orthodox: he violated one of the clear commands of the Law in arranging a match for his daughter with a Gentile (Acts 16:1). Later, when Timothy was born, he wasn’t circumcised (16:3). So it seems that neither Eunice’s father nor husband were observant of Judaism. But Eunice was. Paul praised her for her ‘genuine faith,’ which she shared in common with Lois, her mother (2 Tim. 1:5). Eunice imparted that faith to her son, Timothy, and more than anyone else equipped him for a lifetime of usefulness for God.

Eunice is an encouragement for every woman faced with the daunting task of nurturing the spiritual life of her children, especially if she can’t count on the help of a strong male. Eunice may have had no formal religious education and little encouragement from her family, except for Lois. But she had two crucial things going for her that offer hope for mothers today—the inherent power of being a mother and the dynamic power of a loving God.” ₍₂₎

(1) Coffman, James Burton. “Commentary on 2 Timothy 1”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/2-timothy-1.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(2) Word in life study Bible. (1996). (electronic ed., 2 Ti 1:5). Nashville, TN: Thomas Nelson.

VI

“Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands” (2 Timothy 1:6).

The word “therefore” should alert us to the need to pay attention whenever we encounter it within the Scriptures. You see, this word signals a transition from an earlier teaching or idea to an action (or list of actions) that build upon the foundation the author has established. In this instance, Timothy’s “genuine faith” (verse five) served as the foundation for verse six where Paul the Apostle encouraged him to put his God-given gift to use.

This involved “stirring up” that gift, a word-picture that invokes the image of a smoldering campfire, fireplace, or wood-burning stove. Just as the glowing embers of a fire can be stoked into flame, Timothy was similarly encouraged to “stir up” his gift and make use of it.  We can turn to several other illustrations to underscore this idea.

For instance, we may lose the ability to communicate fluently in various languages if we fail to use those languages regularly. A muscle may atrophy if it is not put to use. A mechanical device, electronic component, or piece of machinery may fail to operate if left idle for long periods. Such is the price of allowing such assets to fall into disuse.

In light of this, Paul was diligent to remind Timothy to utilize the gift that God had imparted to him. In a similar manner, we also serve as stewards of the gifts, skills, talents, and abilities that God has given us. Like Timothy, we have a similar obligation to “stir up” those qualities in service to Him.

We can view these gifts as resources that God has given us to invest- and much like the servants in Jesus’ Parable of the Talents, we are responsible to invest those resources in a God-honoring manner…

“This reminds us that God does not work His gifts through us as if we were robots. Even when He gives a man or a woman gifts, He leaves an element that needs the cooperation of their will, of their desire and drive, to fulfill the purpose of His gifts… Some are waiting passively for God to use them; but God is waiting for them to stir up the gifts that are within them. Some are waiting for some dramatic new anointing from God, and God is waiting for them to stir up what He has already given.” ₍₁₎

We’ll take a closer look at the word “gift” in the context of this passage over our next two studies.

(1) David Guzik, 2 Timothy 1 – A Spirit Of Boldness https://enduringword.com/bible-commentary/2-timothy-1/

VII

“For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands” (2 Timothy 1:6 ESV).

In the context of 2 Timothy 1:6, the word “gift” is associated with a supernatural empowerment that finds its origin in the will of God. Such gifts enable us to serve others and help fulfill God’s purpose for our lives.

Consider Paul the Apostle’s message on this subject from the New Testament book of Romans…

“We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully” (Romans 12:6-8 NIV).

While some may associate “spiritual gifts” with the visibly miraculous, Romans 12:6-8 tells us that such gifts are often revealed in the ordinary responsibilities of everyday life.

We can take the first step in identifying the spiritual gifts that God has given us by simply asking Him in prayer. As we’re told in the New Testament book of James…

“If you want to know what God wants you to do, ask him, and he will gladly tell you, for he is always ready to give a bountiful supply of wisdom to all who ask him; he will not resent it” (James 1:5 TLB).

We might also take note of any areas of interest that may serve to indicate God’s direction for our lives. For instance, are you a “take charge” person? Then perhaps you have the gift of leadership as mentioned in Romans 12. Do you empathize with others when they are feeling down? Then you may have the gift of mercy or encouragement. Do you like to work behind the scenes to get things done? Then you may have the give of helps mentioned in 1 Corinthians 12:28.

Do you excel at management and direction? If so, you may possess the gift of administration, also mentioned in 1 Corinthians 12:28. Are you generous with your time and resources? Then you may have the gift of giving spoken of in Romans 12:8.

Finally, we might ask other Godly men and women to help identify our gifts. If God is exercising His gifts within our lives, others will be certain to notice and confirm them.

VIII

“Therefore, I remind you to keep ablaze the gift of God that is in you through the laying on of my hands” (2 Timothy 1:6 HCSB).

As we close our look at the subject of spiritual gifts from this passage, we can turn our attention to another portion of Scripture from the New Testament book of 1 Peter…

“Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen” (1 Peter 4:10-11 NIV).

These verses offer a good opportunity to review a series of questions that can help identify our gifts and discern God’s call upon our lives. For instance…

• Do you notice things that aren’t being done or could be done better? Do you see areas of ministry that are not apparent to others? What could you do to help in those areas?
• What are the things that burden or concern you? Is there anything that prevents you from acting upon those burdens and concerns? What steps have you taken to address those obstacles?
• What drives you, animates you, energizes you, or makes you feel as if you’ve accomplished something of value after you’ve completed it? How might you put that enthusiasm to use in God’s service?
• What would you do even if no one noticed? What kind of work would you perform even if no one paid you to do it? How would you invest your time and resources even if no one cared enough to support those investments?

The answers to these questions can often be useful in identifying our God-given gifts and helping us fulfill the work that God has given us. And even if we can’t immediately answer these questions, we can pray and ask God to provide His guidance and direction in those areas.

Remember, the time is always right to do great things for God in the daily routines of life. Those who desire to do something genuinely meaningful with their existence and seek to have an eternal impact upon this world can start today by using the talents, skills, abilities, and gifts that God has invested within them.

IX

“For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7).

One source defines the word “spirit” in this passage as “…the human personality under the Spirit’s influence as in 1 Cor 4:21; Gal 6:1; 1 Pet 3:4.” ₍₁₎ Another commentary expands upon this idea with the following insight…

“in Greek ‘spirit of’ often meant simply ‘attitude of.’ The exhortation not to be afraid was one of the most prominent biblical assurances from God (e.g., Gen_26:24; Jer_1:8) and was a customary expression of assurance from others as well (Gen_43:23).” ₍₂₎

Nevertheless, we should acknowledge that different types of fear exist, some of which are healthy and others that are not. For instance, a healthy type of fear is one that considers the negative consequences that might arise from a particular course of action and responds in a Godly manner. Jesus also reminded us that a positive type of fear reflects an element of respect…

“And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!” (Luke 12:4-5).

On the other hand, unhealthy fears are often reflected in a “…spirit of timidity” (RSV) as mentioned here in 2 Timothy 1:7. This passage also brings to mind a well-known portion of Scripture from the New Testament book of Philippians…

“Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6-7).

While it may be easy to talk about fear in an abstract manner, it is much more difficult to put this counsel into practice when facing a potentially fearful situation. Therefore, we should be honest with ourselves and honest with God concerning those areas of fear that we experience. If we prayerfully acknowledge those fears and seek God’s help in overcoming them, we can live out the words of 2 Timothy 1:7 and apply them in our lives.

As Jesus also counseled us on this subject…

“Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (Matthew 6:34 NIV).

(1) NET Bible notes on 2 Timothy 1:7 https://www.biblegateway.com/passage/?search=2%20Timothy%201%3A7&version=NET

(2) Craig S. Keener, The IVP Bible Background Commentary [2 Timothy 1:7]

X

“Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the gospel according to the power of God, who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began” (2 Timothy 1:8-9).

2 Timothy 1:8-9 continues with a reminder that God has saved us and called us to a holy life. This provides us with another opportunity to review two prominent Biblical concepts: salvation and holiness.

In a spiritual sense, the word “salvation” is associated with the idea of “deliverance.” It involves God’s liberation of human beings from their state of separation from Him. This state of separation exists because “…all have sinned; all fall short of God’s glorious standard” according to the Biblical book of Romans (3:23 NLT). For those who accept His sacrificial work on the cross. Jesus’ death serves to deliver sinful human beings from this state of separation from their Creator.

The word “holy” expresses the qualities of moral purity and ethical perfection. It also encompasses a person or thing that has been set apart from others. Taken together, these definitions tell us that God is morally perfect and completely separate from anything that is wrong, corrupt, or impure in any way.

This is important because this passage tells us that God has given us an assignment that predates time itself. That assignment involves living “…a life of holiness—not because of any of our achievements but for his own purpose” (Phillips). The achievements (or “works”) referenced in this passage comprise anything we might do to earn or merit God’s salvation.

Paul the Apostle addressed this subject in the Biblical book of Romans as well…

“Money paid to workers isn’t a gift. It is something they earn by working. But you cannot make God accept you because of something you do. God accepts sinners only because they have faith in him” (Romans 4:4-5 CEV).

As one commentator concludes…

“Many people assume that by trying to live a good life, they have done all that is necessary to get to heaven. They rest their confidence on the good works they have performed to satisfy the demands of God’s justice. This is a futile hope.

God’s law requires perfection. Since we are not perfect, we lack the necessary goodness to enter heaven. Thus goodness can never be achieved by living a good life. We can only receive it by trusting in the righteousness of Christ. His merit is perfect and is made available to us through faith.” ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2231). Orlando, FL: Reformation Trust.

XI

“but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel” (2 Timothy 1:10).

We often speak of “death” in a variety of contexts. For instance, we might use this word to describe a phone, a battery, an automobile, or other inanimate object that has ceased to function. But when it comes to death in a physical or spiritual sense, this word involves something considerably more.

You see, we can associate the word “death” with the idea of “separation” in a physical or spiritual context. For example, physical death occurs when a person’s spirit separates from his or her physical body, for “…the body without the spirit is dead…” (James 2:26). This also represents what has come to be known as the “first death” as mentioned within the Biblical book of Revelation (see Revelation 20:11-13).

The book of Revelation also references another type of death that is identified as the “second death” in Revelation 20:14-15. That form of death results in separation from God. Adam and Eve were the first to experience this type of death and it will ultimately affect those who wants nothing to do with God for all eternity.

Nevertheless, this passage may lead to an important question: if Jesus abolished death (as we’re told here in 2 Timothy 1:10), then why does it still exist? Here’s how one Biblical scholar addresses that question…

PROBLEM: Paul affirms in this text that Christ “has abolished death and brought life and immortality to light through the Gospel.” But death is not abolished, since “death spread to all men” (Rom. 5:12), and “it is appointed for men to die once” (Heb. 9:27).

SOLUTION: First of all, Christ did not abolish physical death immediately, but by His death and resurrection it will be abolished eventually. Christ is the first one to experience resurrection in an immortal body (1 Cor. 15:20)—the rest of the human race will experience this later, at His second coming (1 Cor. 15:50–56). Second, Christ abolished death officially when He personally defeated it by His resurrection. However, physical death will not be completely destroyed actually until He returns again and “death is swallowed up in victory” (1 Cor. 15:54). For Paul tells us that “the last enemy that will be destroyed is death” ₍₁₎

In the words of another commentator, “Jesus brought the truth about our immortal state to life through His own resurrection; He showed us what our own immortal bodies would be like and assured us that we would in fact have them. Jesus is therefore a more reliable spokesman regarding the world beyond than anyone who has a near-death experience.” ₍₂₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 503). Wheaton, Ill.: Victor Books.

(2) Guzik, Dave, 2 Timothy 1 – A Spirit Of Boldness, https://enduringword.com/bible-commentary/2-timothy-1/

XII

“to which I was appointed a preacher, an apostle, and a teacher of the Gentiles. For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day” (2 Timothy 1:11-12)

While the position of “preacher, apostle, and teacher” may sound like an enviable appointment, Paul the Apostle was sentenced to prison for that very reason according to the passage quoted above. In addition to what we read in these verses, Paul gave the Corinthian church some insight into what that appointment meant for him…

“They say they serve Christ? But I have served him far more! (Have I gone mad to boast like this?) I have worked harder, been put in jail more often, been whipped times without number, and faced death again and again and again.

Five different times the Jews gave me their terrible thirty-nine lashes. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked. Once I was in the open sea all night and the whole next day. I have traveled many weary miles and have been often in great danger from flooded rivers and from robbers and from my own people, the Jews, as well as from the hands of the Gentiles.

I have faced grave dangers from mobs in the cities and from death in the deserts and in the stormy seas and from men who claim to be brothers in Christ but are not. I have lived with weariness and pain and sleepless nights. Often I have been hungry and thirsty and have gone without food; often I have shivered with cold, without enough clothing to keep me warm” (2 Corinthians 11:23-27 TLB).

Just as Jesus counseled His listeners to “count the cost” associated with a decision to follow Him, Paul was someone who was willing to pay the price to do so. Thus, he serves as an example to anyone who is seeking to fulfill God’s call upon his or her life. As Jesus also reminded His disciples…

“‘Truly I tell you,’ Jesus replied, ‘no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions—and in the age to come eternal life’” (Mark 10:29-30 NIV).

XIII

“I was chosen to tell people that message as an apostle and teacher. And I suffer now because of that work. But I am not ashamed. I know the one I have believed, and I am sure that he is able to protect what he has trusted me with until that Day” (2 Timothy 1:11-12 ESV).

Paul the Apostle was called to fulfill the office of a preacher (a person who exhorts others to righteousness), a teacher (one who communicates Biblical truths in a way that others can understand and apply), and an apostle (a commissioned representative of Christ). Despite the suffering he endured for his commitment to that calling, Paul went on to say “Yet this is no cause for shame, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day” (NIV).

We should note that Paul did not say “I know what I believe…” in this passage. Instead, he said, “I know whom I have believed.” This reminds us that Christianity is not about an idea, a belief system, an organization, or a set of spiritual rules we must follow. Christianity is about a relationship with a Person, namely Jesus Christ. Since Paul knew the One he believed, he could say with confidence, “I am convinced that he is able to guard what I have entrusted to him.”

This enabled Paul to approach his circumstances with complete assurance despite their outward appearance. One Biblical scholar illustrates this idea with a reference to the original language of this passage: “‘I have believed,’ is in the perfect tense in the Greek text. It is in its full meaning, ‘I have believed with the present result that my faith is a firmly settled one.’ It is like hammering a nail through a board and clinching it on the other side. It is there to stay.” ₍₁₎

Another source offers a valuable reminder based upon this portion of Scripture…

“We must always remember that Paul does not say that he knew what he had believed. His certainty did not come from the intellectual knowledge of a creed or a theology; it came from a personal knowledge of God. He knew God personally and intimately; he knew what he was like in love and in power; and to Paul it was inconceivable that he should fail him. If we have worked honestly and done the best that we can, we can leave the result to God, however meager that work may seem to us. With him in this or any other world life is safe, for nothing can separate us from his love in Christ Jesus our Lord.” ₍₂₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [2 Timothy 1:12] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Barclay, William. William Barclay’s Daily Study Bible “Trust, Human And Divine (2Ti_1:12-14)

XIV

“Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus. That good thing which was committed to you, keep by the Holy Spirit who dwells in us” (2 Timothy 1:13-14).

There are several ways to understand and apply Paul the Apostle’s counsel to Timothy from this passage: “What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus.”

Paul first reminded Timothy of the value associated with the teaching he received: “Hold fast the pattern of sound words which you have heard from me…” These spiritual truths were not to be handled loosely or carried in a manner that might permit them to be lost or stolen. Instead, Timothy was responsible to “Hold firmly to the true words that I taught you…” (GNT). In like manner, we should hold fast to the teachings of the Scriptures by reading God’s Word each day and seeking His help as we apply those teachings in our lives.

This passage should also encourage us to personalize the Scriptures in adapting to the variables of life. For example, Paul did not instruct Timothy to replicate his messages in exact detail. Instead, Paul asked Timothy to adapt or pattern his life and ministry after the things he learned. This approach offered two benefits. First, it helped provide others with a living example of good spiritual doctrine. Next, it enabled Timothy to relate that doctrine to others on an individual level. It also followed Paul’s own model of personal interaction: “…I have become all things to all men, that I might by all means save some” (see 1 Corinthians 9:19-23).

We should also note the reference to the “…faith and love which are in Christ Jesus” (emphasis added). While many spiritual teachings seem beneficial, they may not originate “in Christ Jesus.” It helps to remember that the Bible is ultimately a book about Christ and any spiritual teaching that purports to help others must find its origin “in Christ.”

Finally, we should also observe the mention of “That good thing which was committed to you” within this passage. As one commentator observes in a highly personal and sobering reminder, “There is a day coming, when our souls will be inquired after. Thou hadst a soul committed to thee; how was it employed? in the service of sin, or in the service of Christ?” ₍₁₎ This should cause us to prayerfully consider the good things that God has committed to our trust and ensure that we are handling those things in an appropriate, God-honoring manner.

(1) Henry, Matthew. “Concise Commentary on 1 Timothy 6”. “Matthew Henry Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/2-timothy-1.html 1706.

XV

“This you know, that all those in Asia have turned away from me, among whom are Phygellus and Hermogenes” (2 Timothy 1:15).

Unlike the modern-day continent of Asia, the ancient Roman province of Asia occupied an area of the world that was roughly equivalent to the contemporary nation of Turkey. Here in 1 Timothy 1:15, the Apostle Paul turned to the literary tool of hyperbole to express the fact that others within that provincial region had deserted him.

While this was undoubtedly difficult for Paul, his New Testament letter to the church at Philippi helps reveal his attitude toward this situation. Within that letter, Paul spoke of his desire to know Christ “…and the fellowship of His sufferings…” (Philippians 3:10). We can see that desire fulfilled here within Paul’s letter to Timothy. Just as Jesus was deserted in advance of His pending death, so Paul was also deserted as well.

From an external perspective, there are several factors that might account for that mass desertion. The first involved the political climate of that era…

“Ever since Rome had burned in July of A.D. 64, and Nero had blamed the Christians, it had become dangerous to be a Christian. It was also dangerous to have contact with leaders of the church such as Paul. _[a] Consequently many believers, including some of Paul’s coworkers, had chosen to seek a much lower profile and become less aggressive in their ministries. Timothy faced the temptation to do the same.” ₍₁₎

Another possibility is that others were simply too preoccupied with their own concerns. Paul lamented this unfortunate reality in praising Timothy to the members of the Philippian church…

“If it is the Lord’s will, I hope that I will be able to send Timothy to you soon, so that I may be encouraged by news about you. He is the only one who shares my feelings and who really cares about you. Everyone else is concerned only with their own affairs, not with the cause of Jesus Christ” (Philippians 2:19-21 GNT).

In light of this, those who seek praise and recognition for their service to Christ should remember that the great Apostle Paul was virtually alone as he neared the end of his life. In like manner, we must continue to fulfill God’s call upon on our lives even if we receive little or no attention or recognition from others.

There is a third potential explanation that involves the doctrinal beliefs held by others of Paul’s acquaintance. We’ll consider that possibility in greater detail next.

(1) [a] See D. Edmond Hiebert, Second Timothy, p. 8. Quoted in Dr. Thomas L. Constable, Notes on 2 Timothy 2021 Edition https://www.planobiblechapel.org/tcon/notes/html/nt/2timothy/2timothy.htm

XVI

“You are aware that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes” (2 Timothy 1:15 ESV).

Having already counseled Timothy to “Hold fast and follow the pattern of wholesome and sound teaching which you have heard from me…” (2 Timothy 1:13 AMPC), this passage offers two examples of individuals who chose a different path.

Paul the Apostle made note of two persons -Phygelus and Hermogenes- who did something that clearly disappointed him: they turned away from him in his time of need. Unfortunately, we know nothing further about these men other than the fact that they deserted Paul during a period when he needed their support.

Although Phygelus and Hermogenes are virtually unknown to us, it’s probably fair to say that they must have held prominent positions if Paul and Timothy knew them by name. This is especially intriguing if we stop to consider a warning that Paul had earlier given the church at Ephesus where Timothy served…

“I know full well that false teachers, like vicious wolves, will come in among you after I leave, not sparing the flock. Even some of you will distort the truth in order to draw a following. Watch out!” (Acts 20:29-31a NLT).

With these things in mind, let’s consider the possibility that Phygelus and Hermogenes may have been two notable church leaders who held questionable doctrines. Since bad doctrine inevitably leads to poor decisions, it would not be surprising to learn that these men expressed their mistaken beliefs in deciding to abandon Paul. If that was the case, then Paul’s imprisonment offered a prime opportunity for each of these men to amass a greater following.

So just as Paul had earlier counseled the Corinthian church to “Imitate me, just as I also imitate Christ” (1 Corinthians 11:1), 2 Timothy 1:15 reminds us that we can also look to others for examples of what not to do. Much like Phygelus and Hermogenes, it’s important to remember that everyone teaches and influences others through the examples of their lives. Some (like Paul the Apostle) teach us what to do while others (like Phygelus and Hermogenes) teach us what not to do.

While it’s possible to learn a good lesson from a bad example, it’s certainly better to watch and learn from a positive influence. This passage should thus prompt us to ask two questions: which of these examples are we following and what kind of example are we setting for others?

XVII

“May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me. May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus” (2 Timothy 1:16-18).

In contrast to the examples of Phygelus and Hermogenes, Paul the Apostle mentioned another man named Onesiphorus in the passage quoted above. Onesiphorus was someone who went out of his way to locate Paul while he was imprisoned in Rome. Whether Onesiphorus offered emotional support, financial support, or simply encouraged Paul through his presence, he clearly offered a great deal of comfort to the aged Apostle.

Onesiphorus’ task was made even more difficult when we stop to remember that he did not have the advantage of modern-day communication and location technology. In order to find Paul, it’s likely that Onesiphorus first had to seek out the local Christian community in Rome. He would then have to move forward using only the information he could gather, information that may or may not have been correct.

In fact, Paul made special mention of the fact that Onesiphorus had to “search hard” for him. But that effort was well worth it for Paul said, “…he often refreshed me.” Nevertheless, we should note that these were more than just social visits for Onesiphorus. Given the political climate that existed for Christians during that era, it’s clear the Onesiphorus took a substantial risk in visiting Paul…

“There is no doubt that, when Onesiphorus sought out Paul and came to see him again and again, he took his life in his hands. It was dangerous to keep asking where a certain criminal could be found; it was dangerous to visit him; it was still more dangerous to keep on visiting him; but that is what Onesiphorus did.” ₍₁₎

Another source outlines the options that Onesiphorus might have chosen…

“When Onesiphorus arrived in Rome, he had at least three choices. First, he could have avoided any contact with the Christians. Secondly, he could have met with the believers secretly. Finally, he could boldly expose himself to danger by visiting Paul in prison. This would bring him into direct contact with the Roman authorities. To his everlasting credit, he chose the last policy. He sought Paul out very zealously and found him.” ₍₂₎

(1) Barclay, William. “The Faithless Many And The Faithful One (2Ti_1:15-18)”. “William Barclay’s Daily Study Bible“.

(2) William MacDonald, Believer’s Bible Commentary, pg.2114

XVIII

“May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains, but when he arrived in Rome he searched for me earnestly and found me–may the Lord grant him to find mercy from the Lord on that Day!–and you well know all the service he rendered at Ephesus” (2 Timothy 1:16-18 ESV).

Onesiphorus’ ministry to Paul the Apostle demonstrates the importance of acting upon the opportunities that God makes available to us. This recalls Jesus’ message from the Gospel of Matthew…

“When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left.

Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’

Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’

The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’

‘Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’

They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’

He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me’” (Matthew 25:31-45 NIV).

XIX

“May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment. But when he arrived in Rome, he eagerly searched for me and found me. May the Lord grant him to find mercy from the Lord on that day! And you know very well all the ways he served me in Ephesus” (2 Timothy 1:16-18 NET).

Tucked away within this heartfelt expression of praise and appreciation for Onesiphorus is an important statement: “May the Lord grant that Onesiphorus finds mercy when that day comes” (GW). “That day” is a reference to the day when Onesiphorus stands before Christ to give an account for his service. ₍₁₎ The Biblical book of 2 Corinthians offers some further insight into this reference…

“For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil” (2 Corinthians 5:10 ESV).

This passage tells us that there will be a day when God will call His people to account for how they made use of the skills, talents, abilities, gifts, and opportunities He provided. That evaluation will take place before the judgment seat of Christ where our choices and decisions in life will be assessed. 1 Corinthians 3:11-15 uses the analogy of a building contractor to illustrate two potential outcomes from that judgment…

“For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is.

If anyone’s work which he has built on it endures, he will receive a reward. If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.”

Therefore, a person who humbly invests his or her life for Christ with the right motivation now can look forward to that day as a time of rejoicing and reward. One author closes with an important observation on this subject…

“The Bible indicates that all believers will stand before the judgment seat of Christ to give an account of their lives (Romans 14:10-12; 2 Corinthians 5:10). It’s critical to understand that this judgment is a judgment of works, not of faith (1 Corinthians 3:13-14). Our works do not affect our salvation, but they do affect our reward. Rewards are about our work for God, empowered by his Spirit. Rewards arc conditional, dependent on our faithfulness (2 Timothy 2:12; Revelation 2:26-28; 3:21)” ₍₂₎

(1) See NET Bible Notes [2 Timothy 1:18] http://netbible.org/bible/2+Timothy+1

 

I

The final chapter of the Biblical book of 1 Timothy will offer some closing instructions on a variety of subjects. Some of those subjects have already been mentioned within this letter (like the dangers associated with false teaching that appear in 1 Timothy 6:3-5) while the remaining topics offer valuable insights into other important areas.

One subject that is new to the Epistle of 1 Timothy (but not new to some of Paul the Apostle’s other New Testament letters) ₍₁₎ involves the relationship between slaves and masters…

“Let as many bondservants as are under the yoke count their own masters worthy of all honor, so that the name of God and His doctrine may not be blasphemed. And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved. Teach and exhort these things” (1 Timothy 6:1-2).

As we consider these verses, we should be mindful of two important things:

• The fastest means of eradicating a moral evil like slavery may not be the most thorough, comprehensive, or complete method.
• God’s plans and methods may differ from our own. This means that God’s approach to dealing with injustice may not always align with the methods that seem best from our perspective.

We’ll discuss the application of these verses in a modern-day setting at greater length in our next study. However, the following paraphrase of 1 Timothy 6:1 serves to focus our attention on a key point: “…never let it be said that Christ’s people are poor workers. Don’t let the name of God or his teaching be laughed at because of this” (1 Timothy 6:1 TLB). In the words of one commentator…

“The Christian is not working to satisfy men; he is working to satisfy Christ. The question he must always ask himself is not: ‘Is this good enough to pass the judgment of men?’ but: ‘Is it good enough to win the approval of Christ?’” ₍₂₎

Another scholar offers another important reminder…

“…the admonition is for these Christian slaves to treat their pagan masters with the respect and honor due one who is master. They are not called upon to honor what they are, but to honor the position they occupy, lest reproach be brought upon the name of God.” ₍₃₎

With these things in mind, we should remember that our lives serve to represent Christ to colleagues, supervisors, and others. Therefore, we should prayerfully work to ensure that our conduct provides them with the right inferences about God whenever they look to our example.

(1) See 1 Corinthians 7:21, Ephesians 6:5-9, Colossians 3:22-4:1, and Titus 2:9-10

(2) Barclay, William. “Memories Which Inspire (1 Timothy 6:11-16 Continued)“. “William Barclay’s Daily Study Bible.”

(3) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Timothy 6:1] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

II

“Those who are under the bondage of slavery should consider their own masters as worthy of full respect so that God’s name and our teaching won’t get a bad reputation. And those who have masters who are believers shouldn’t look down on them because they are brothers. Instead, they should serve them more faithfully, because the people who benefit from your good service are believers who are loved. Teach and encourage these things” (1 Timothy 6:1-2 CEB).

Before we approach the issue of slavery and its relationship to Christian life and practice, we should first consider the following question: how should we apply these verses in a modern-day culture where slavery does not exist?

For instance, a passage such as 1 Timothy 6:1-2 is often validated by modern-day teachers in the following manner: “The master/slave relationship model that once existed in the days of the first century is no longer in place today. Since this relationship model no longer exists, we are now responsible to adapt the Biblical teaching on this subject and apply to the next closest relationship model in place today: the employer/employee relationship.”

In other words, we should approach these verses with the understanding that a Biblical principle exists behind these Scriptures. That principle is one that extends beyond the specific type of relationship mentioned here. For example, the principle behind 1 Timothy 6:1-2 tells us that Christians must honor God and respect those who serve as their employers. This principle is something that remains consistent and applies to all societies, both ancient and modern.

However, this Biblical principle may be adapted to meet the needs of different populations and cultures. In this instance, we can adapt the Biblical teaching on slaves and masters for use in any working relationship. In taking this approach, we should note that “adapted” does not mean “changed” or “altered.” In this context, “adaptation” involves conforming one’s behavior to a Biblical principle instead of modifying the principle to suit our preferences. This approach often represents a good way to interpret and apply Scriptures like the ones found here in 1 Timothy 6:1-2.

Nevertheless, it’s important to recognize that these verses present some difficult and formidable questions. For example, how could the Scriptures advise slaves to “…consider their own masters as worthy of full respect” as they served in relationships that were clearly immoral and wrong? This can be a challenging question for anyone who desires to be a thinking person of God and represent Christ well in the arena of ideas at school or work.

We’ll address this question with a look at some important historical context next.

This study and the following messages related to this topic were revised and adapted from the studies that originally appeared here

III

“All those who are slaves should show full respect to their masters. Then God’s name and our teaching will not be criticized. Some slaves have masters who are believers, so they are brothers. Does this mean they should show their masters any less respect? No, they should serve them even better, because they are helping believers, people they should love. This is what you must teach and tell everyone to do” (1 Timothy 6:1-2 ERV).

As we consider the Scriptural teachings on the subject of slavery, its important to begin with the recognition that people throughout most of human history have not viewed slavery as something evil, immoral, or wrong.

For instance, a great moral wrong (like slavery) may become established as a cultural norm whenever a society chooses to abandon the God of the Scriptures. Jesus once illustrated this idea with the following observation: “You know that in this world kings are tyrants and officials lord it over the people beneath them” (Matthew 20:25 NLT).

In light of this, we can say that a society that recognizes the God of the Scriptures and accepts the fact that every human being will stand before a just, fair, and morally perfect Creator is not likely to engage in such behavior. Jesus also made another statement that relates to this subject: “I tell you the truth, everyone who sins is a slave to sin” (John 8:34 NIV). With this in mind, it shouldn’t surprise us to encounter examples of physical enslavement among those who are spiritually enslaved.

These historical realities represent an important starting point for discussion on this subject. You see, the Roman Empire (which controlled most of the known world at the time of this letter) accepted slavery as a legitimate sector of the national economy. In fact, there were approximately 60 million human beings who served as slaves during that period. That number may have comprised up to half the population of the Roman Empire.

Slaves within the Roman Empire were recognized as the property of their owners and were viewed no differently than we might view a screwdriver, an appliance, or other such implement. The ancient Greek philosopher Aristotle summarized this perspective with the following observation: “…a slave is a living tool, just as a tool is an inanimate slave.” ₍₁₎ These realities thus serve as the historical context for these remarks.

While some may view these verses as an expression of support for the concept of slavery, we’ll see how these teachings actually served to undermine the master/slave model of working relationships next.

(1) Nicomachean Ethics

IV

“Those who are under the yoke as slaves must regard their own masters as deserving of full respect. This will prevent the name of God and Christian teaching from being discredited. But those who have believing masters must not show them less respect because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. Teach them and exhort them about these things” (1 Timothy 6:1-2 NET).

The idea that one human being can be made to serve as the property of another human being is properly viewed by most modern societies as a violation of human rights. We can also say that most modern societies rightly agree that the concept of “slavery” is morally repugnant.

However, the Biblical book of Ephesians tells us, “Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ” (Ephesians 6:5 NIV). The New Testament letter of Colossians also goes on to say, “Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord” (Colossians 3:22 NIV).

While these passages may seem difficult to reconcile with the unjust practice of slavery, the fact that slavery exists does not necessarily mean that God approves of it. For example, the Scriptures tell us that human beings are created in God’s image (Genesis 1:27). Slavery is clearly the wrong expression of that image.

The Scriptures also tell us that “We are no longer Jews or Greeks or slaves or free men or even merely men or women, but we are all the same-we are Christians; we are one in Christ Jesus” (Galatians 3:28 TLB). This important New Testament concept is one that eventually served to undermine the master/slave relationship model.

You see, this passage might be compared to a series of small explosive devices that are used to implode a large building. For instance, a builder who seeks to demolish a large, outdated structure rarely does so with one large explosive charge. Instead, the structure is methodically destabilized by a series of controlled detonations that are designed to carefully (but thoroughly) bring the building down with a minimum of collateral damage. ₍₁₎

In a similar manner, Galatians 3:28 represented a revolutionary concept: everyone is equal in Christ regardless of their social position. This idea slowly began to fracture the master/slave paradigm and paved the way for a new standard of business and interpersonal relationships.

We’ll examine this impact of this teaching on the master/slave relationship model next.

(1) See https://www.youtube.com/watch?v=eem7d58gjno for an impressive display of such implosion techniques from around the world

V

“All who are under the yoke of slavery should consider their masters worthy of full respect, so that God’s name and our teaching may not be slandered. Those who have believing masters should not show them disrespect just because they are fellow believers. Instead, they should serve them even better because their masters are dear to them as fellow believers and are devoted to the welfare of their slaves. These are the things you are to teach and insist on” (1 Timothy 6:1-2 NIV).

Slavery was an accepted way of life within the ancient Roman Empire and Christians served as both slaves and masters during that time. But instead of mounting a direct assault upon this practice through the pages of the Scriptures, God elected to use a subtle, but highly effective means of eradicating this practice.

First, the New Testament Scriptures directed Christian slaves to work for their owners just as if they were working for Christ. Slaves who were serious about following this directive would always give their best effort- even when their owners weren’t watching (see Ephesians 6:5).

Slave owners were then commanded to treat slaves in a God-honoring manner. For instance. owners were not permitted to threaten their slaves (Ephesians 6:9). They were also instructed to interact righteously and equitably with slaves: “Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven” (Colossians 4:1).

These instructions, along with Jesus’ teaching to “…treat people the same way you want them to treat you” (Matthew 7:12 NASB) meant that all Christians had an obligation to treat others with respect and dignity. Over time, these principles slowly began to undermine the “slave and owner” mentality and helped influence a move away from the master/slave model of working relationships.

In addition, we should also consider a situation that might have faced a Christian master with a Christian slave during that time. If a master and slave both attended the same church, there was a chance that a slave might hold a position of spiritual authority over his master. The possibility that a master might look to his slave for spiritual guidance would also help undermine support for the practice of slavery.

So instead of furthering the idea of master/slave working relationships, the New Testament teaching on this subject actually had the opposite effect. The Biblical concept that slaves and masters were equal in God’s sight laid the groundwork that helped eliminate the once common practice of slavery and continues to do so today.

VI

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things” (1 Timothy 6:1-2 ESV).

Before moving on from the question of Biblical slavery and its relationship to Christian life and practice, we should stop to consider another controversial passage on this subject…

“And as for your male and female slaves whom you may have — from the nations that are around you, from them you may buy male and female slaves. Moreover you may buy the children of the strangers who dwell among you, and their families who are with you, which they beget in your land; and they shall become your property.

And you may take them as an inheritance for your children after you, to inherit them as a possession; they shall be your permanent slaves. But regarding your brethren, the children of Israel, you shall not rule over one another with rigor” (Leviticus 25:44-46).

A thinking person might be challenged to explain how a just God could permit the ancient Israelites to take slaves from among the peoples of the surrounding nations. This is a valid question and there are intelligent, just, and rational answers available for those who are sincerely willing to give these verses the attention they deserve.

We can begin with the recognition that the ancient Israelites were instructed to kill (or at least dispossess) the members of the nations that inhabited the Promised Land. (see Deuteronomy 20:16-18). While this may seem shocking to modern-day audiences, the Old Testament book of Leviticus informs us that God did not instruct the people of Israel to undertake this course of action without justification…

“You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you (for all these abominations the men of the land have done, who were before you, and thus the land is defiled), lest the land vomit you out also when you defile it, as it vomited out the nations that were before you” (Leviticus 18:26-28). ₍₁₎

When measured against the prospect of death or flight to a foreign nation where conditions were likely to be worse, this type of relationship with the people of Israel may have represented the best available option for the former inhabitants of Canaan.

(1) This did not represent an impulsive or capricious act on God’s part; in fact, Genesis 15:13-16 indicates that these abominations (including, but not limited to acts such as incest, bestiality, and child sacrifice) had been ongoing for many hundreds of years by the time Israel arrived to take possession of the land.

VII

“All slaves should show full respect for their masters so they will not bring shame on the name of God and his teaching. If the masters are believers, that is no excuse for being disrespectful. Those slaves should work all the harder because their efforts are helping other believers who are well loved. Teach these things, Timothy, and encourage everyone to obey them” (1 Timothy 6:1-2 NLT).

In allowing the ancient Israelites to acquire slaves from among the surrounding nations (Leviticus 25:44-46), we should consider the larger context of God’s promise to His people…

“And the Lord will make you the head and not the tail; you shall be above only, and not be beneath, if you heed the commandments of the Lord your God, which I command you today, and are careful to observe them” (Deuteronomy 28:13).

This passage underscores God’s intent to appoint the people of Israel to a leadership position among the nations of that day. The Old Testament book of Psalms describes an important advantage that derived from that appointment…

“He gave them the lands of the Gentiles, And they inherited the labor of the nations, That they might observe His statutes And keep His laws. Praise the LORD!” (Psalm 105:44-45).

So God offered two object lessons in allowing the people of Israel to acquire the land, labor, and possessions of the ancient Canaanite nations:

• It served to fulfill His promise to provide the Israelites with a position of authority.
• It served to compel a sense of respect for the God of Israel and thus encourage others to observe His statutes and laws.

This scenario is also reminiscent of Jesus’ Parable of the Talents. That parable relates the account of a servant who was entrusted with a valuable possession but failed to use it properly. That possession was subsequently taken from him and given to a servant who used his resources appropriately (see Matthew 25:14-30). Much like the unworthy servant in Jesus’ parable, the former inhabitants of Canaan failed to conduct themselves in a God-honoring manner. Thus they were dispossessed of their land as a result.

In permitting the Israelites to acquire slaves from among the surrounding nations, we should also note that God initiated a test for His people as well. For instance, how would the Israelites respond when given absolute authority over another human being? Would they treat those human beings with justice, wisdom, and compassion? Or would they adopt the relationship model held by the surrounding nations and view those slaves as nothing more than a commodity to be used and exploited?

VIII

“Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort” (1 Timothy 6:1-2 KJV).

While God permitted the ancient Israelites to acquire slaves from among the surrounding nations, He also instructed them to view those relationships through the lens of their experience as former slaves within the nation of Egypt…

“You shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you…” (Deuteronomy 15:15, see also Leviticus 19:34).

The Old Testament Law that governed the nation of Israel also contained a number of safeguards that were designed to protect slaves from those who might treat them in a less than Godly manner. For example, while slaves of other nations had no rights (and were sometimes worked to their literal deaths), the Law ensured that an Israelite slave received one day of rest each week…

“but the seventh day is the Sabbath of the Lord your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates, that your male servant and your female servant may rest as well as you” (Deuteronomy 5:14).

In addition, the Mosaic Law prohibited (or penalized) behaviors that were commonly accepted within other cultures of that time including…

• Beating a slave to death (Exodus 21:20-21).
• Causing permanent bodily injury to a slave. A slave was granted his or her freedom in such instances to compensate for their injury (Exodus 21:26-27).
• Returning an escaped slave to a master (Deuteronomy 23:15-16).

Since the inhabitants of Canaan were about to be dispossessed of their land by the people of Israel, they were left to choose from among the following options…

• They could fight (and likely die).
• They could try to escape to an area beyond the Promised Land and risk capture along with foreign enslavement.
• They could accept a master/slave relationship with the people of Israel along with the protections afforded to them by Israel’s God.

Thus, an agreement to enter a master/slave relationship with the Israelites may have represented the best available option , especially when considering these alternatives.

IX

“All you Christians who are servants must respect your owners and work hard for them. Do not let the name of God and our teaching be spoken against because of poor work. Those who have Christian owners must respect their owners because they are Christian brothers. They should work hard for them because much-loved Christian brothers are being helped by their work. Teach and preach these things” (1 Timothy 6:1-2 NLV).

As we complete our look at the topic of slavery in the Biblical era, we should recognize that God may have allowed the ancient Israelites to acquire slaves from among the surrounding nations to help secure a positive end result. While this may seem counter-intuitive, there is Biblical and practical support for this idea.

For instance, consider the way Joseph, the well-known Biblical personality, responded to an injustice that had once been committed against him: “…you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive…” (Genesis 50:20). By permitting and regulating the practice of slavery among the people of Old Testament Israel, God may have taken a similar approach. ₍₁₎

You see, a foreign slave among the Hebrew people would meet the acquaintance of Israel’s God, something that might otherwise be unlikely to occur. He or she would be also be permitted to take part in Israel’s spiritual observances (Exodus 12:43-44) and thus have an opportunity to find the salvation offered by the God of Israel. In this manner, God may have utilized an unjust institution to provide a beneficial result. That benefit comprised an introduction to the one true God and the salvation He offered.

One commentator expands upon this idea with the following insight…

“God’s self-disclosure and direction to his elect nation often accommodated existing cultural aspects. While such accommodation reflects God’s way of dealing with his creation, it does not necessarily imply his ideal will. Slavery is accepted in the Old Testament as part of the world in which Israel functioned. It is not abolished but regulated.

The legal codes for that regulation (Exod. 21; Lev. 25; Deut. 15) and the numerous texts that reflect Israel’s development in this domain indicate an increasing humanization of slavery in contrast to the rest of the ancient Near East. The Hebrew slave was more protected than those of other nationalities. The Old Testament raised the status of the slave from property to that of a human being who happened to be owned by another person…” ₍₂₎

(1) See here for a more extensive discussion regarding the manner in which God may utilize evil in pursuit of a greater good.

(2) Elwell, W. A., & Elwell, W. A. (1996). In Evangelical Dictionary of Biblical Theology. Grand Rapids: Baker Book House.

X

“If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness,” (1 Timothy 6:3).

It may come as a surprise to learn that the word “doctrine” appears eight times within the 113 verses of the Biblical book of 1 Timothy. Since this word recurs once every fourteen verses on average within this epistle, ₍₁₎ that provides us with a good opportunity to define its importance once more.

In this context, “doctrine” corresponds to the things we believe regarding God, humanity, Christ, the church and other related subjects. When it comes to the Biblical Scriptures, there are only two types of doctrine: true and false. True doctrine is a belief that conforms to what the Bible teaches. False doctrine is a belief that conforms to something else.

One effective way to separate true and false doctrine involves reading a portion of the Scriptures each day with an attitude of of humility and prayer. This will not only build our understanding of God’s Word but also help us identify false teachings wherever we encounter them. As one source comments, “Some of the most dangerous teaching in the church isn’t done from a pulpit, but in informal, private conversations.” ₍₂₎

This reminds us that “doctrine” is not the exclusive domain of preachers, scholars, or seminary professors. You see, everyone holds various doctrines- and everyone acts upon those doctrinal beliefs through their choices, opinions, and actions. In other words, people generally act upon what they believe whether or not they realize it. If someone holds an unbiblical doctrine, he or she is certain to act upon it eventually.

Another commentator identifies the dangers associated with false doctrine from a leadership perspective…

“The concluding section of this letter is addressed to the personal needs of Timothy as a minister. He writes first of the motives of the minister. One wrong motive is pride, which is stated in 1Ti_6:4. The results of such an unworthy motive are given in 1Ti_6:3:

(1) He will teach a different doctrine.

(2) He is not satisfied with the healthy words of the gospel.

(3) Nor does he want a teaching that produces godliness.

A love for self and position, produces a message to satisfy self and those who would be foolish enough to follow. To advance self as an authority we must discount God’s Word as the only source of authority. When such happens we can be sure such teaching as will be given will not produce healthy, strong Christians, but stunted and diseased heretics. When God and His Son are not the center of our motive for preaching, we can know the products of our preaching will not be godly.” ₍₃₎

(1) New King James Version

(2) Guzik, Dave, 1 Timothy 6 – Riches and Godliness, https://enduringword.com/bible-commentary/1-timothy-6/

(3) Don De Welt, Paul’s Letters to Timothy and Titus, [Comment on 1 Timothy 6:3] College Press, Joplin, Missouri Copyright 1961

XI

“If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness” (1 Timothy 6:3 ESV).

1 Timothy 6:3 brings closure to a topic that Paul the Apostle began in the first chapter of this book. That topic involves the subject of heretical teachers. This subject is one that bears repeating, for a person who holds a faulty understanding of Jesus’ teachings will surely express his or her mistaken beliefs through any number of negative characteristics.

For instance, consider the qualities of a false teacher mentioned below…

“Paul identifies 3 characteristics of false teachers: 1) they ‘advocate a different doctrine’—a different teaching that contradicts God’s revelation in Scripture (see notes on Gal 1:6–9); 2) they do ‘not agree with sound words’—they do not accept sound, healthy teaching, specifically the teaching contained in Scripture (2Pe 3:16); and 3) they reject ‘doctrine conforming to godliness’—teaching not based on Scripture will always result in an unholy life. Instead of godliness, false teachers will be marked by sin…” ₍₁₎

Since new spiritual movements, novel experiences, or “fresh anointings” seem to arise in every age, these characteristics are worthy of our attention. Some of these movements may be good and beneficial while others (like the rise of Mormonism, Christian Science, and the Jehovah’s Witnesses movements in the 19th century) may produce teachings that cause spiritual damage that lasts for decades and beyond.

Those who fail to read and grow in their understanding of God’s Word thus become targets for various forms of deception. This may include religious belief systems that appear reasonable but are opposed to genuine Biblical teaching. It might also include cultic organizations led by charismatic and persuasive leaders. Or it may simply involve those who drift away from a relationship with Christ because they never established a Biblical foundation for faith.

In contrast, good churches that emphasize sound Biblical teaching can help us discern a genuine work of God from a counterfeit. On the other hand, those who don’t know the Scriptures yet consistently seek to catch the next wave of a supposed “move of God” may find themselves tossed back and forth like a cork in the ocean. Sadly, these individuals may also fit the description offered by the Apostle Paul in the New Testament book of Ephesians…

“…tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, the cunning and craftiness of men in their deceitful scheming” (Ephesians 4:14).

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 6:3). Nashville, TN: Thomas Nelson Publishers.

XII

“he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions” (1 Timothy 6:4).

Anyone who takes part in an online forum or unmoderated “comments” section of an Internet site will surely encounter some (or all) of the qualities mentioned here in 1 Timothy 6:4: “…an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions” (NIV).

While such things may represent little more than an annoyance to the members of an online community, a teacher or preacher who exhibits the qualities of 1 Timothy 6:4 can inflict lasting spiritual injury upon others. Some of those negative characteristics from 1 Timothy 6:4 include the following…

• Pride: “Doctrinal error is seldom merely a case of being innocently mistaken. There is almost always some degree of culpability. The false teachers in Ephesus were conceited (lit., ‘puffed up’), with inflated egos (cf. 1Ti_1:7). Such a one understands nothing.” ₍₁₎
• Unhealthy obsessions: 1 Timothy 6:4 employs a medical analogy that points to an excessive and vicious fondness for something, ₍₂₎
• Disputes and arguments over words: This refers to the quarrels that arise from insignificant details that have little or nothing to do with the matter under discussion.
• Envy: Envy involves a feeling of unhappiness or disapproval when others are favored or successful.
• Strife: This is a quality that relates to contentions, rivalries, or discord with others.
• Reviling: This word is associated with “slander, detraction, [or] speech [that is] injurious to another’s good name.” ₍₃₎
• Evil suspicions: Those who automatically assume the worst about others are those who might fall into this category.

These are the qualities that fail to “…help people live a life of faith in God” (NLT) as mentioned earlier in 1 Timothy 1:4. We can also borrow a cautionary message from Jesus regarding these behaviors…

“Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7:15-20).

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.746]

(2) See G3552 noseo https://www.billmounce.com/greek-dictionary/noseo

(3) G988 blasphemia Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/Lexicon/lexicon.cfm?bn=63&ot=KJV&page=1&strongs=G988&t=YLT

XIII

“useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself” (1 Timothy 6:5).

1 Timothy 6:5 continues with a list of three characteristics that can help us identify those who are likely to inflict spiritual injury upon their listeners…

• Useless wranglings: One commentary summarizes an appropriate response to this characteristic: “Paul told Timothy to stay away from those who just wanted to make money from preaching and from those who strayed from the sound teachings of the Good News into quarrels that caused strife in the church. A person’s understanding of the finer points of theology should not become the basis for lording it over others or for making money. Stay away from people who just want to argue.” ₍₁₎
• Destitute of the truth: Whether these individuals reject spiritual truth or never possessed it at all is an open question. One certainty is that their actions demonstrate that they have no acquaintance with sound doctrine. As Jesus taught in Mark 4:25, “For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him.”
• Who suppose that godliness is a means of gain: Unlike the type of leaders mentioned here, Paul the Apostle reminded the Thessalonian church of his commitment to financial transparency in 1 Thessalonians 2:5: “God knows we never tried to get money from you by preaching” (NLV). Paul also told the leaders of the church at Ephesus, “I have coveted no one’s silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me” (Acts 20:33-34).

So unlike those who “…think that religion is a way to become rich” (GNT), Paul rejected such behaviors. He also declined  to leverage his spiritual authority to secure greater financial or material wealth. For Paul, the knowledge that his daily choices and decisions were made in the presence of a holy, righteous, and virtuous Creator helped him avoid the trap of financial impropriety. This was especially true in regard to the ministry that God entrusted to him, and those who follow Christ would be wise to adopt a similar mindset.

Finally, Jesus provided us with a similar warning regarding covetousness that helps reveal the misguided philosophy of those who are driven to accumulate wealth and/or possessions: “…Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses” (Luke 12:15).

(1) Life Application Study Bible [1 Timothy 6:3-5] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XIV

“and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness is a way of making a profit” (1 Timothy 6:5 NET).

“He that serves God for money will serve the Devil for better wages.” ₍₁₎

Unlike those who are mentioned here in 1 Timothy 6:5, Paul the Apostle worked to maintain a high standard of financial integrity. For instance, Paul was willing to resort to outside employment to ease any concern regarding his financial motives…

“For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, not because we do not have authority, but to make ourselves an example of how you should follow us” (2 Thessalonians 3:7-9).

This set the right leadership example for others in an important way. You see, this decision served to undercut anyone who might seek to discredit Paul’s ministry by asserting that “he was only in it for the money.” Since there were many who sought to peddle the Word of God for profit, this example set Paul apart from those who viewed religion (or Christianity in particular) as a business opportunity.

Two commentators offer valuable insights regarding this passage that are worthy of our attention…

” Christianity is commonly presented today on the basis of what you will gain by following Jesus: personal success and happiness, a stronger family, a more secure life. These things may be true to some degree, but we must never market the gospel as a product that will fix every life problem. When the gospel is marketed this way, it makes followers of Jesus who are completely unprepared for tough times.

After all, if the ‘Jesus product’ isn’t working, why not try another brand? Also, this sales approach takes the focus off Jesus Himself, and puts the focus on what He will give us. Many have their hearts set on the blessings, not the One who blesses us.” ₍₂₎

“There are some who use the guise of godliness as a means of profit. They take advantage of people who want to know God better and convince them that if they send money they will achieve status with God. They are motivated by greed and often use greed to motivate their followers. Paul said to turn away from those kinds of people. Turn the channel. The alternative is to realize that real gain comes when we learn to be content with what we have and pursue godliness with alt our hearts.” ₍₃₎

(1) Sir Roger L’Estrange (1616-1704), Fables, of Aesop and other eminent mythologists : with morals and reflections [pg. 156] https://archive.org/details/fablesofaesopoth00lest

(2) Guzik, Dave, 1 Timothy 6 – Riches and Godliness, https://enduringword.com/bible-commentary/1-timothy-6/

(3) Chuck Smith, The Word For Today Bible, study note on 1 Timothy 6:5,6 pg 1593

XV

“they are conceited and understand nothing. They have an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions and constant friction between people of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain” (1 Timothy 6:4-5 NIV).

As we close our look at 1 Timothy 6:4-5, we will feature a few final observations from a commentator who takes the characteristics from this passage and distills them into four easily-discernable qualities. A person who can recognize these negative attributes will be well-positioned to conduct an accurate assessment of his or her own life and identify such traits in others…

“Here in this passage are set out the characteristics of the false teacher.

(i) His first characteristic is conceit. His desire is not to display Christ, but to display himself, There are still preachers and teachers who are more concerned to gain a following for themselves than for Jesus Christ, more concerned to press their own views than to bring to men the word of God….

(ii) His concern is with abstruse and recondite speculations. There is a kind of Christianity which is more concerned with argument than with life. To be a member of a discussion circle or a Bible study group and spend enjoyable hours in talk about doctrines does not necessarily make a Christian…

(iii) The false teacher is a disturber of the peace. He is instinctively competitive; he is suspicious of all who differ from him; when he cannot win in an argument he hurls insults at his opponent’s theological position, and even at his character; in any argument the accent of his voice is bitterness and not love. He has never learned to speak the truth in love. The source of his bitterness is the exaltation of self; for his tendency is to regard any difference from or any criticism of his views as a personal insult.

(iv) The false teacher commercializes religion. He is out for profit. He looks on his teaching and preaching, not as a vocation, but as a career. One thing is certain–there is no place for careerists in the ministry of any Church. The Pastorals are quite clear that the labourer is worthy of his hire; but the motive of his work must be public service and not private gain. His passion is, not to get, but to spend and be spent in the service of Christ and of his fellow-men.” ₍₁₎

(1) Barclay, William. “The Characteristics Of The False Teacher (1 Timothy 6:3-5 continued)“. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-6.html. 1956-1959.

XVI

“Now godliness with contentment is great gain” (1 Timothy 6:6).

Human beings typically use a variety of measuring devices for various tasks. For instance, we use clocks to measure time, graduated rulers to measure length, and scales to measure weight. But how does one measure value in life? Well, the answer to that question largely depends upon the standard we use.

For instance, let’s consider the example of someone who views the acquisition of financial and/or material wealth as the key to worth and contentment. While the person in our example may have many different paths to financial or material enrichment, that type of mindset reflects an inaccurate standard of measurement according to 1 Timothy 6:6.

Jesus communicated a similar idea in His correspondence with the ancient church of Laodicea…

“You claim to be rich and successful and to have everything you need. But you don’t know how bad off you are. You are pitiful, poor, blind, and naked” (Revelation 317 CEV).

A far better standard is offered here in 1 Timothy 6:6: “…godliness combined with contentment brings great profit” (NET). When used in this context, the word “contentment” is associated with the idea of self-sufficiency. However, we should not equate “self-sufficiency” with sufficiency in ourselves. Instead, our sufficiency is rooted in God’s provision for our needs…

“God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work” (2 Corinthians 9:8).

“…I’ve learned to be content in whatever situation I’m in. I know how to live in poverty or prosperity. No matter what the situation, I’ve learned the secret of how to live when I’m full or when I’m hungry, when I have too much or when I have too little. I can do everything through Christ who strengthens me” (Philippians 4:11-13 GW).

These passages should also prompt us to address some important questions regarding genuine contentment. For instance…

• Can we find contentment in Christ when our circumstances do not align with our expectations?
• Can we find contentment when a ministry, relationship, or employment situation has not prospered as we hoped?
• Are we willing to seek contentment in the blessings that God has given us instead of those things He has elected to withhold?

As 1 Timothy 6:6 reminds us, “…godliness with contentment is great gain.” In light of this, we would do well to prayerfully cultivate an attitude of appreciation for the blessings God has provided us and seek to honor Him with them.

XVII

“For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content” (1 Timothy 6:7-8).

1 Timothy 6:7-8 continues a brief discussion regarding genuine contentment with an undeniable statement: “We didn’t bring anything into this world, and we won’t take anything with us when we leave” (CEV). This passage echoes a similar observation from the Biblical personality Job in the Old Testament book that bears his name…

“Naked I came from my mother’s womb, And naked shall I return there. The LORD gave, and the LORD has taken away; Blessed be the name of the LORD.” (Job 1:21).

These self-evident observations further serve to undermine the belief that the accumulation of earthly wealth brings lasting satisfaction and contentment. Thus, the phrase “You can’t take it with you when you go“ has been memorialized throughout popular culture. Although we may take great pride in our material possessions, the knowledge that we will eventually leave such things behind is always present to disrupt our contentment with them.

While many prefer to dismiss, avoid, or ignore this uncomfortable truth, commentators have remarked upon this reality for centuries…

“Remember that you can carry nothing out of this world except your character.” ₍₁₎

“…a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth.” ₍₂₎

“If we believe heaven to be our country, it is better for us to transmit our wealth thither, than to retain it here, where we may lose it by a sudden removal.” ₍₃₎

Yet even the most gifted commentator cannot improve upon the inspired Word of God in this regard…

“I began to hate all the hard work I had done, because I saw that the people who live after me would get the things that I worked for. I will not be able to take them with me. Some other person will control everything I worked and studied for. And I don’t know if that person will be wise or foolish. This is also senseless” (Ecclesiastes 2:18-19 ERV).

While it is wise and prudent to plan for the future, we should recognize that all our endeavors are subject to the sovereign will of God. It is extremely presumptuous to accumulate wealth and possessions without regard for the One who is the ultimate provider of such things for “…we brought nothing into this world, and it is certain we can carry nothing out.”

(1) Meyer, Frederick Brotherton. “Commentary on 1 Timothy 6“. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/1-timothy-6.html. 1914.

(2) Henry, Matthew. “Concise Commentary on 1 Timothy 6“. “Matthew Henry Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhc-con/1-timothy-6.html. 1706.

(3) Calvin, John Institutes Of The Christian Religion Vol 2 [pg 313] http://www.gutenberg.org/ebooks/64392

XVIII

“for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content” (1 Timothy 6:7-8 ESV).

There is an old adage that offers a powerful yet simple principle that we can apply to many situations: “know your enemy.” This axiom is traditionally credited to the ancient military strategist Sun Tzu who is best known for a work entitled, The Art Of War. The idea behind this principle should be readily apparent: a person who knows his or her enemy is someone who is well-positioned to defeat his or her opponent.

We can apply this same idea to genuine satisfaction and contentment in life. If we know the enemies that rob us of contentment, we can defend against them and prevent them from doing so. For instance, it is possible to be content and satisfied with the blessings and provisions we receive from God- until we encounter those who seem to have more. That’s when the struggles with envy, jealousy, and other negative emotions often begin.

It’s also possible to become discontent if it seems as if God’s provision has resulted in less than we desire for ourselves. However, 1 Timothy 6:7-8 encourages us to reorient our thinking in this respect…

“Contentment consists of satisfaction with the basic necessities of life. Our heavenly Father knows that we need food and covering and has promised to supply these. Most of an unbeliever’s life revolves around food and clothing. The Christian should seek first the kingdom of God and His righteousness, and God will see that he does not lack the essentials of life. The word translated clothing here means covering and can include a place to live as well as clothes to wear. We should be content with food, clothing, and a place to live.” ₍₁₎

This does not mean that we should seek to impoverish ourselves for as 1 Timothy 6:17 will later go on to tell us, God “…gives us richly all things to enjoy.” If God elects to prosper us beyond the necessities of food, clothing, and a good place to live, we should make certain to use those assets in a way that honors Him. This can help us find genuine satisfaction in the blessings that God has extended to us.

As the ancient wisdom contained within the Old Testament book of Ecclesiastes tells us…

“Nothing is better for a man than that he should eat and drink, and that his soul should enjoy good in his labor. This also, I saw, was from the hand of God” (Ecclesiastes 2:24).

(1) William MacDonald, Believer’s Bible Commentary, pg.2100

XIX

“But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition” (1 Timothy 6:9).

1 Timothy 6:9 alerts us to another concern regarding the pursuit of financial wealth: the internal motives that lead to the desire to accumulate such things. We can separate this passage into its constituent elements for the benefit of anyone who seeks to remember and apply this verse…

Those who desire to be rich. An ancient maxim tells us that a journey of a thousand miles begins with the first step. In a similar manner, the first step on the road to becoming rich involves a desire to be rich. Therefore, we can benefit from examining our attitudes in this area. Why do we want to obtain wealth? An honest answer to that simple question may help reveal any motives that are less than Godly.

Fall into temptation. A person who seeks to accumulate wealth and possessions might be tempted to justify that pursuit in various ways. For instance, we might validate our quest for financial gain with the thought of all the good things we could do if we only had more money. While greater wealth certainly opens up the potential for greater opportunities, we should consider how we are handling the assets we already possess. If we are not faithful in using the resources we already have, then why would God provide us with anything more?

A snare. One commentator offers a penetrating analysis of this word-picture: “Possessions also change your relationship with others. You discover that people are treating you differently because you have something that is a symbol of prestige or status. People no longer treat you for who you are; they are treating you for what you have, so you begin to get suspicious of your friends and your friendships. You can even get involved in court cases, lawsuits, etc. All this enters when the love of money starts to possess you. That is the snare involved.” ₍₁₎

Foolish and harmful lusts. Lust is a characteristic that reflects other negative qualities like exploitation and selfishness. It serves to describe the mindset of a person who uses someone to fulfill his or her desires. This is harmful to others and highly inappropriate in the sight of a morally pure God.

Which drown men in destruction and perdition. One source defines perdition as “the destruction which consists of eternal misery in hell” ₍₂₎ thus providing a fitting incentive to take this counsel seriously.

(1) Excerpted with permission from The Cost of Riches © 2010 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

(2) G684 apoleia Thayer’s Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g684

XX

“For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (1 Timothy 6:10).

Some may be familiar with a quote that was attributed to John D. Rockefeller, a prominent industrialist of the 19th century and a man who was among the wealthiest people of his time. When Mr. Rockefeller was allegedly asked, “Sir, how much money is enough money?” Rockefeller is said to have replied, “Just a little bit more.”

While the life of Israel’s King Solomon predated John D. Rockefeller’s life by many centuries, Solomon would have undoubtedly agreed with that assessment. For instance, consider Solomon’s observation regarding the love of money from the Old Testament book of Ecclesiastes…

“He who loves money shall never have enough. The foolishness of thinking that wealth brings happiness! The more you have, the more you spend, right up to the limits of your income. So what is the advantage of wealth– except perhaps to watch it as it runs through your fingers!” (Ecclesiastes 5:9-10 TLB).

One serious issue related to an effort to secure greater wealth and/or possessions involves the temptation to engage in actions that are inappropriate from a Biblical perspective. 1 Timothy 6:10 explains why: “…the love of money is a root of all kinds of evils” (ESV). This brings us to a common inaccuracy regarding this passage.

You see, people commonly misquote the first portion of 1 Timothy 6:10 as follows: “money is the root of all evil.” However, it’s not that “money is the root of all evil,” it’s, “the love of money is a root of all kinds of evil.” Money itself is not evil- it is our internal attitude towards money and what we do with it that can make it that way.

Consider this question: is there anything people won’t do for the love of money? For instance, why do swindlers cheat others out of their savings? For money. Why do so-called psychics give brokenhearted families phony “messages” from loved ones who have passed away? For money. Why did Judas betray Jesus? For money. The unfortunate reality is that the love of money is something that may compel us to engage in any number of evil, harmful things.

In light of these things, we can say that money is much like a tool that we can use according to our desire. Remember, money itself is not evil- it is our attitude towards money and the actions we take with it that serve to make it that way.

XXI

“For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs” (1 Timothy 6:10 ESV).

The first-century counsel given to us here in in 1 Timothy 6:10 has led one commentator to identify an important 21st century application…

“As Christians who live in a materialistic world, we must cultivate Paul’s attitude of contentment very deliberately (cf. Heb. 13:5-6). This is an especially difficult task in a society like the one in which we live in North America. We are constantly hearing through advertising and the media that we ‘need’ all kinds of luxuries. According to Paul, and Jesus, our personal needs as human beings are very few. Paul’s point was that we should seek godliness more diligently than we seek money and the things it can buy.” ₍₁₎

The correlation between this ancient cautionary message from 1 Timothy 6:10 and modern-day advertising is worthy of further exploration. For instance, have you ever considered why advertising dominates so many internet web sites? At times, it may seem as if the content of a web page is little more than a vehicle that is designed to deliver the maximum number of advertisements.

The reason for this is simple: the right kind of advertising can be highly effective in selling merchandise. For instance, advertisers frequently imply that consumers will get more than just the benefit of a product or service; they will also get something desirable in return. That “something” might include happiness, respect, attention from others, or social acceptance, just to name a few examples.

This strategy often involves an attempt to make us feel dissatisfied with the things we already possess. If we can be made to feel dissatisfied because we don’t have what an advertiser is selling, we may be more inclined to purchase their merchandise. This is how promotional campaigns get viewers and listeners to concentrate on “needs” that are related to their products. It also aligns with a basic rule that governs all advertising: “Find a need and fill it. If no need exists, then create one.”

In light of this, 1 Timothy 6:10 (along with the counsel given to us earlier in 1 Timothy 6:9) should motivate us to guard against a materialistic attitude. As we’re told in Romans 12:2…

“And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.”

(1) Dr. Thomas L. Constable, Notes on 1 Timothy 2021 Edition [6:9-10 B. False teachers 6:3-10] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

XXII

“For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains” (1 Timothy 6:10 NET).

If we are honest with ourselves, we may have to admit that it is sometimes difficult to use money in way that honors God.

For instance, our purchasing decisions may become a form of “retail therapy” that helps us escape the pressures and demands of everyday life. Or perhaps we may overextend a line of credit in order to keep pace with others or acquire things that promote an image we wish to project. These examples (and others like them) often make it difficult to make God-honoring financial decisions.

Another example might include the type of mindset that says, “I worked hard to get the money I have and I have the right to spend it however I wish.” While this may be an accurate statement for a hardworking individual, we should recognize the difference between a right and an obligation for those who seek to honor God.

For instance, the Biblical Scriptures clearly affirm the virtue of hard work. This is an area where Paul the Apostle led by example…

“You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive’” (Acts 20:34-35 NIV).

However, we should also acknowledge that the ability to engage in hard work (along with every other talent and ability we possess) originates with the sovereign God who graciously provides us with such things. Therefore, a person who possesses the qualities that are necessary for achievement in life should recognize that we do not possess anything that God has not allowed us to have.

Once we acknowledge that we owe everything to God’s gracious provision, it becomes easier to use our money and possessions in ways that honor Him. This important Biblical precept is best summarized by the following passage from the Old Testament book of Deuteronomy…

“You may say to yourself, ‘My power and the strength of my hands have produced this wealth for me.’ But remember the Lord your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today” (Deuteronomy 8:17-18 NIV).

XXIII

“But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness” (1 Timothy 6:11).

Having already addressed a variety of subjects within this letter, Paul the Apostle now encouraged Timothy to live in a manner that honored God’s call upon his life.

The phrase “…man of God” has a long Biblical history dating back to the early Old Testament period. This designation was used to identify such well-known Biblical personalities as Moses (Deuteronomy 33:1), Elijah (1 Kings 17:18), and David (2 Chronicles 8:14), as well as others who are completely unknown to us (1 Kings 13).

So unlike those whose lives were characterized by the pursuit of riches, Timothy was instructed to flee such things in order to focus upon other pursuits of greater eternal significance. Those objectives included…

• Righteousness. A righteous person is someone who is in right standing with God. The Scriptures tell us that those who accept Christ’s sacrificial death are declared to be “righteous” (or “without guilt”) in God’s sight (Romans 4:5-8). Furthermore, Jesus’ righteousness is imputed (or transferred) to those who accept His sacrifice on their behalf according to 1 Corinthians 1:30-31.
• Godliness is another way of referring to God-honoring character. It “…denotes that piety which, characterized by a Godward attitude, does that which is well-pleasing to Him.” ₍₁₎
• Faith. As mentioned earlier, genuine, Biblical faith is characterized by the confident belief that God is who He says He is and will do what He says He’ll do. One Biblical dictionary defines faith as “A belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₂₎ Faith involves the confident expectation that God will act in a trustworthy manner to fulfill His promises even when external appearances seem to suggest otherwise. This kind of faith serves as a defining quality of a God-honoring life, for as Romans 1:17 tell us, “…it is written: ‘The righteous will live by faith’” (NIV). This makes faith something we possess and a lifestyle that characterizes the attitude of a Godly person.
• Love. In the original language of this passage, the word “love” incorporates the idea of affection, good will, and benevolence ₍₃₎ as well as generosity, kindly concern, and devotedness. ₍₄₎
• Patience (literally “an abiding under”) ₍₅₎ is associated with the qualities of steadfastness, constancy, endurance ₍₆₎
• Gentleness is distinguished by the characteristics of mildness and humility. ₍₇₎

While the world often undervalues such things, each of these qualities reflects well upon anyone who seeks to be man or woman of God.

(1) G2150 eusebeia Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers https://www.studylight.org/dictionaries/eng/ved/g/godliness-godly.html
(2) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers
(3) G26 agape Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g26
(4) G26 agape Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/agape
(5) G5281 hupomone Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers https://www.studylight.org/dictionaries/eng/ved/p/patience-patient-patiently.html
(6) G5281 hypomone Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5281
(7) G4236 praotes Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4236

XXIV

“Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses” (1 Timothy 6:12).

One of the characteristic elements of Paul the Apostle’s New Testament letters involves his use of athletic metaphors. In light of this, it should not surprise us to find that Paul employed a boxing reference as he encouraged Timothy to “Fight the good fight of faith…”

In addition to what we read here in 1 Timothy 6:12, Paul also employed the imagery of a boxer in the Biblical book of 1 Corinthians. In that portion of Scripture, Paul used the example of a prizefighter to communicate the importance of qualities like focus, purpose, and determination as they relate to a life that honors Christ…

“So I run with purpose in every step. I am not just shadowboxing. I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified” (1 Corinthians 9:26-27 NLT).

Perhaps the best known use of this illustration is found in some of Paul’s final recorded words: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7).

Here in 1 Timothy 6:12, the word “fight” connotes the following idea: “to contend with adversaries… to endeavour with strenuous zeal, strive: to obtain something.” ₍₁₎ Much like a prizefighter in the ring with an opponent, “The word Fight (Gr agonizomai) is an athletic term meaning ‘to engage in a contest.’ This contest is the whole life of the believer striving to win ‘the prize of the high calling of God in Christ Jesus’ (Phil 4:13). It is a good fight whereas the fight for money is evil (vs. 10).” ₍₂₎

In a similar manner, Paul made use of a racing analogy in Galatians 5:7 when he wrote, “You were running a good race. Who cut in on you to keep you from obeying the truth?” (Galatians 5:7 NIV). This illustration recalls an old saying with many applications: “It’s not how you start the race but how you finish that counts.” Finally, Paul will also employ this imagery in the Biblical letter of 2 Timothy: “…if anyone competes in athletics, he is not crowned unless he competes according to the rules” (2 Timothy 2:5).

So much like those who sought to excel in competitive athletic events, Paul urged Timothy to adopt a similar attitude in regard to God’s call upon his life.

(1) G75 agonizomai Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g75

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2506). Nashville: Thomas Nelson.

XXV

“I urge you in the sight of God who gives life to all things, and before Christ Jesus who witnessed the good confession before Pontius Pilate” (1 Timothy 6:13).

This portion of Scripture contains Paul the Apostle’s fourth charge to Timothy within this letter. The first occurred in the beginning of this book: “…remain in Ephesus that you may charge some that they teach no other doctrine” (1 Timothy 1:3). The second appeared in 1 Timothy 1:18, and then again in 1 Timothy 5:21: “I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality.”

To “charge” someone in this manner means, “To impose a duty, responsibility, or obligation…” ₍₁₎ This tells us that Paul did not make a casual request. In the words of one source, “The word ‘charge’ carries with it the meaning of an official order, one to be carried out at any cost.” ₍₂₎ To underscore the importance of this duty, Paul made certain to remind Timothy that he was initiating this charge in the presence of God and Christ Jesus who stood before the Roman governor Pontius Pilate.

Unlike some other teachings and events from His life, Jesus’ interaction with Pilate is recorded in all four Gospel accounts of His life. That “good confession” before Pilate contained several important elements:

• Jesus acknowledged His authority: “…(T)he governor asked Him, saying, ‘Are You the King of the Jews?’ Jesus said to him, ‘It is as you say’” (Matthew 27:11).
• Jesus bore witness to the truth: “…For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice” (John 18:37).
• Jesus confirmed God’s sovereignty over the circumstances of His life: “…You could have no power at all against Me unless it had been given you from above” (John 19:11).

Pilate responded to these things with an assessment that featured implications that were likely beyond his grasp: “I find no fault in this Man” (Luke 23:4). In light of this, one commentator offers a helpful summary of Jesus’ appearance before Pilate in the context of 1 Timothy 6:13…

“Knowing that such a confession would cost Him His life, Jesus nevertheless confessed that He was truly the King and Messiah (Jn 18:33–37). He rarely evaded danger (cf. Jn 7:1); He boldly and trustfully committed Himself to God who raises the dead (cf. Col 2:12).” ₍₃₎

(1) “charge” The American Heritage® Dictionary of the English Language, Fifth Edition copyright ©2020 by Houghton Mifflin Harcourt Publishing Company. All rights reserved. Retrieved 02 April 2021 from https://www.ahdictionary.com/word/search.html?q=charge

(2) Coffman, James Burton. “Commentary on 1 Timothy 6”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/1-timothy-6.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(3) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 6:13). Nashville, TN: Thomas Nelson Publishers.

XXVI

“that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing” (1 Timothy 6:14).

It is often difficult to understand how human beings can act in ways that knowingly bring pain and sorrow to others. It can be hard to comprehend why others choose to act unethically, abuse their authority, or lie, cheat, and steal from other human beings. While there may be any number of explanations for these behaviors, there is one underlying answer that accounts for each of these choices.

You see, the people who engage in these practices (and others like them) probably do not expect to be held to account for their actions. However, that belief contradicts the counsel given to us in the passage quoted above. There are two aspects to this verse that should draw our attention in this respect. The first is blamelessness: “…fulfill all he has told you to do so that no one can find fault with you” (TLB). The second is associated with Jesus’ return: “…from now until our Lord Jesus Christ returns” (TLB).

Jesus alluded to the reality of His second advent on several occasions…

“Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory” (Matthew 24:30 NIV).

“When the Son of Man comes in His glory, and all the angels with Him, then He will sit on the throne of His glory” (Matthew 25:31 HCSB).

“And then shall they see the Son of man coming in a cloud with power and great glory” (Luke 21:27 KJV).

If the reality of Jesus’ return serves to influence our choices and decisions, we are more likely to act in a manner that is “…above reproach until the final coming of Christ” (Phillips). Jesus linked these concepts in some of His final recorded words…

“Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood” (Revelation 22:12-15).

XXVII

“that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing which He will manifest in His own time, He who is the blessed and only Potentate, the King of kings and Lord of lords” (1 Timothy 6:14-15).

The time and date of Jesus’ return is a subject that has engaged the interest of untold numbers of people over the years. For instance, one Pastoral author addressed this topic with the following observation…

“When is Jesus coming? Many are asking that question these days. Are we in the ‘last days’? Is the ‘man of sin’ about to appear on the earth? Are we facing the great tribulation? Is the antichrist at hand? Are we in the last season?” ₍₁₎

The paragraph above would fit well within a modern-day internet web site devoted to an analysis of current events and their potential relationship to the end-times. Therefore, it might be surprising to learn that it was actually written in 1981. Then there were others within that era who went beyond mere speculation concerning Jesus’ return…

“…we have shown that sunset 20 September 1988 (the start of the Day of Atonement 1988) is the end of this present Church Age. Thus sunset 20 September 1988 is also the end of times of the Gentiles, while Armageddon (the Day of Atonement) on 4 October 1995 is the end of the fulfillment of the times of the Gentiles (Luke 21:24). And the times of the restitution of all things is 4 October 1995, when Jesus arrives on earth (Acts 3:21) at the Mount of Olives (Zech. 14:4).” ₍₂₎

Another author made a similar prediction in the 1990’s…

“Last Day and return of Christ some on or between: September 15, 1994: Beginning of 1994 Jubilee year, and September 27, 1994: Last Day of Feast of Tabernacles.” ₍₃₎

This same author predicted Jesus’ return in the post 2000-era as well. In responding to a question concerning his belief that Jesus would return to rapture His church on May 11, 2011, that author responded by saying…

“It. Is. Going. To. Happen. Because I trust the Bible implicitly, the Bible is God’s word — it’s not from a man, it’s not from an organization of some kind where there’s plenty of room for error.” ₍₄₎

When current events seem to indicate that Jesus will return soon, we would be wise to remember the words of 1 Timothy 6:14 concerning “…our Lord Jesus Christ’s appearing which He will manifest in His own time.” We would also do well to remember Jesus’ counsel from Mark 13:33: “Be on guard, keep awake. For you do not know when the time will come” (ESV).

See related studies here and here

(1) Excerpted with permission from O Man of God! © 1988 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

(2) Edgar C. Whisenant 88 Reasons Why The Rapture Will Be In 1988 [pg. 42] https://ia601303.us.archive.org/19/items/ReasonsWhyTheRaptureWillBeIn1988PDF/14080011-88-Reasons-Why-The-Rapture-Will-Be-in-1988.pdf

(3) Camping, Harold, 1994? New York: Vantage Press [pg. 531] https://archive.org/details/19940000camp

(4) Intelligencer magazine, A Conversation With Harold Camping, Prophesier of Judgment Day https://nymag.com/intelligencer/2011/05/a_conversation_with_harold_cam.html Retrieved 06 April 2021. To Mr. Camping’s credit,  he later repented for what he characterized as an “incorrect and sinful statement” concerning this prediction. See Harold Camping says May 21 prediction was ‘incorrect and sinful’ (religionnews.com)

XXVIII

“which He will manifest in His own time, He who is the blessed and only Potentate, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power. Amen” (1 Timothy 6:15-16).

Much like an earthly king, the word “Potentate” describes a royal minister of great authority ₍₁₎ But unlike a human monarch, Jesus does not rule within a territorial border; instead, He is the “…King of kings and Lord of lords.” Similar designations for Jesus are found in the book of Revelation as well. Because of this, we can say that Jesus exercises ultimate authority over everyone and everything that has ever come into existence.

The following description from this passage (“…who alone has immortality) makes use of a familiar word (immortality) that may have lost some of its meaning.

For instance, we might introduce an outstanding athlete with the phrase, “The immortal…” By this, we mean that the athlete in question possesses skills that make that person seem more than mortal. However, the word “immortality” actually describes someone who is incapable of dying.

In the strictest sense, God is the only Being who is truly immortal, for He has always existed and has no end. Thus, God possesses inherent immortality and is eternally self-existent. This makes God different from angelic beings (who are created and thus have a beginning) or resurrected men and women of God (who are also created but have immortality conferred upon them). One author brings some additional clarity to the use of this word…

“Jesus Christ is God and, therefore, is the only one who has intrinsic immortality. However, He assumed human flesh, in order to die as man’s substitute for sin. ‘I am He that liveth, and was dead;’ He says; ‘and, behold I am alive for evermore’ (Revelation 1:18). Now He ‘hath abolished death, and hath brought life and immortality to light through the gospel’ (II Timothy 1:10). Now we can say, with Him: ‘This mortal must put on immortality’ (I Corinthians 15:53).” _[2]

Another source closes with a helpful summary of this passage…

“The Second Coming of Christ will reveal the character of God. Notice, please: (1) He will be seen as the blessed and only Potentate (2) King of kings (3) Lord of lords (4) Who only hath immortality (5) dwells in an unapproachable light (6) whom no man hath seen, nor can see (7) to whom all honor and power are due.” ₍₃₎

(1) G1413 dynastes Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1413

(2) Institute for Creation Research, New Defender’s Study Bible Notes [1 Timothy 6:16] https://www.icr.org/bible/1Timothy/6/16/

(3) Don De Welt, Paul’s Letters to Timothy and Titus, [Comment on 1 Timothy 6:15] College Press, Joplin, Missouri Copyright 1961 https://archive.org/stream/BibleStudyTextbookSeriesTimothyAndTitus/18TimothyAndTitus_djvu.txt

XXIX

“who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen” (1 Timothy 6:16),

1 Timothy 6:16 may be a difficult verse to reconcile when we consider it in light of some other Biblical passages. For instance, the verse quoted above tells us that God “…dwells in unapproachable light, whom no one has ever seen or can see.” This seems to conflict with the experience of Adam and Eve, the first human couple who clearly interacted with their Creator in a visible manner (Genesis 2:15-16, 3:8-10).

We also have the following portion of Scripture from the Biblical book of 1 John: “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3:2). Then there is Jesus’ promise from Matthew 5:8: “Blessed are the pure in heart, For they shall see God.”

We can resolve theses issues (at least in part) when we stop to remember that God is Spirit (John 4:24) and therefore invisible to human beings. Words like immaterial (something that exists without a material form) and incorporeal (something without physical substance) also define this aspect of God’s existence. The Old Testament book of Job expresses this idea as well: “If He goes by me, I do not see Him; If He moves past, I do not perceive Him” (Job 9:11).

We should also consider the fact that God is so powerful, radiant, glorious, and morally pure that His presence would overwhelm a sinful human being. This explains why the Lord said to Moses, the Biblical patriarch, “…You cannot see My face; for no man shall see Me, and live” (Exodus 33:20).

One Biblical scholar offers some additional insights that can help us understand and reconcile these passages…

“As spirit, God is ‘invisible’ to our physical eyes (1:17). Yet God condescends to make His glory visible to sinful human beings while at the same time shielding them from the full manifestation of His divine being, lest they be destroyed by His consuming holiness (Gen. 32:30; Ex. 24:10, 11; 33:18–23; Num. 12:6–8; Is. 6:1–5).

Paul refers here to the overpowering radiance of God’s divine being in Himself, which we His sinful creatures cannot perceive apart from the mediation of Christ the divine Son (John 1:18; Rev. 22:3–5). In glory, however, once all sin has been removed from us, we will see the Lord as He is and view Him face to face (1 Cor. 13:12; 1 John 3:2).” ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (pp. 2163–2164). Orlando, FL: Reformation Trust.

XXX

“He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen” (1 Timothy 6:16).

Today’s message will incorporate some important observations from the late Biblical scholar Norman Geisler. Dr. Geisler was a prolific author who wrote on a variety of topics related to Christian life and practice. In his examination of the various challenges related to this passage, Dr. Geisler provided several insights that are worth our time and attention…

1 TIMOTHY 6:16—Does only God have immortality or do humans also have it?

PROBLEM: According to Paul in this passage, God ‘alone has immortality, dwelling in unapproachable light. However, in other places, Paul speaks of Christians being raised in ‘immortal’ physical bodies (1 Cor. 15:53) and partaking of ‘immortality’ through the Gospel (2 Tim. 1:10). But if God alone has immortality, then how can anyone else have it?

SOLUTION: God is the only one who has immortality intrinsically, by virtue of His very nature. All believers get it as a gift from God, but it is not inherent to their very nature as creatures. Or, to put it another way, only God is immortal—human beings simply have immortality. Likewise, God alone is existence (cf. Ex. 3:14)—creatures only have existence (cf. Acts 17:28). Further, God’s immortality is without beginning or end. Our immortality has a beginning with no end. In summary:

GOD’S IMMORTALITY	HUMAN IMMORTALITY
Intrinsic to His nature	Not intrinsic to our nature
Something God is	Something humans have
Possesses by His essence	Possess by participation
Inherent	Derived
No beginning or end	A beginning but no end

1 TIMOTHY 6:16—Does God dwell in darkness or in light?

PROBLEM: According to Paul, God ‘dwells in unapproachable light.’ However, the Bible repeatedly says things like ‘the Lord said He would dwell in the dark cloud’ (1 Kings 8:12) because ‘He made darkness His secret place’ (Ps. 18:11; cf. 97:2). Which is it—darkness or light?

SOLUTION: In considering this discrepancy, we must remember, first of all, that ‘light’ and ‘darkness’ may be figures of speech and need not be taken literally. Both describe God’s unsearchableness (cf. Rom. 11:33). Furthermore, even if taken literally, they are not necessarily contradictory, for what is light to God can be darkness to us. For example, the dawn brings light to the robin, but darkness to the bat. Indeed, the blinding light of His transcendent deity can create darkness for our finite attempt to comprehend God. So there is no necessary conflict, even if light and darkness are understood literally. ₍₁₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties. Wheaton, Ill.: Victor Books [pg.74]

XXXI

“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy” (1 Timothy 6:17).

Earlier in 1 Timothy 6:7-8, Paul the Apostle provided Timothy with an important reminder along with an application: “…we brought nothing with us when we came into the world, and we can’t take anything with us when we leave it. So if we have enough food and clothing, let us be content” (NLT). Here now in 1 Timothy 6:17, Paul will address the obligations of those who have been blessed with more than just these mere essentials.

Unlike Jesus’ encounter with the rich young ruler who idolized his wealth, Paul did not counsel the wealthy to dispose of their financial assets here in 1 Timothy 6:17. Nor did he criticize the affluent simply because they possessed more than others. Instead, Paul advised those who were financially prosperous to use their resources in a God-honoring manner.

Since God “…richly provides everything for our enjoyment” (CEB), we should be thankful to Him for the things that bring happiness, enjoyment, pleasure, or contentment in life. The problem comes when we fail to recognize the difference between financial motives and attitudes that honor God and those that don’t. For instance, Paul highlighted the temporal nature of earthly wealth in addressing “…those who are rich in this present age.” With this in mind, we are best served by adopting the attitude of a steward or manager in managing the financial resources that God provides for us.

Those who adopt this view can look forward to a good return on their investment- and in the words of Acts 20:35, “…It is more blessed to give than to receive.” Jesus also made the following promise in Luke 6:38…

“Give, and you will receive. Your gift will return to you in full—pressed down, shaken together to make room for more, running over, and poured into your lap. The amount you give will determine the amount you get back” (NLT).

The act of amassing a large store of financial wealth without respect to the God who graciously provides such things is ultimately foolish. Thus, as one source observes, “Seeking riches for their own sake is wrong, but seeking to have something to share with others in need is not. Thus, while God ‘gives us richly all things to enjoy’ (1 Tim. 6:17), in the same breath He warns, ‘not … to trust in uncertain riches.’” ₍₁₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 502). Wheaton, Ill.: Victor Books.

XXXII

“As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy” (1 Timothy 6:17 ESV).

The intended audience for this passage of Scripture are those who are “rich in this present age.” You see, it is one thing to possess wealth in the current economy. The real question is how much wealth does one possess in God’s economy? In other words, how many will possess a comparable degree of wealth when they pass from this temporal age into eternity?

This passage thus touches upon two subtle dangers associated with monetary wealth. The first involves haughtiness or arrogance. The second concerns the tendency to place our trust in financial and/or material resources. One author draws our attention to several important applications regarding this verse…

“Two attitudes often mislead the rich. One is the idea that greater monetary wealth indicates greater personal value or worth. The other is the notion that riches guarantee power and security (‘the uncertainty of riches’). Paul warned against both of these conclusions. ‘Those who spend more than they make, trusting that future income will cover their present overspending, are trusting in uncertain riches.’ _[a]

…’rich’ people should put ‘their hope’ in the Giver, rather than in His gifts (cf. 4:10; 5:5). God controls these resources. Since He has given them to us (‘who richly supplies us with all things), we can ‘enjoy’ His gifts unselfishly. We can take pleasure in the fact that they free us from certain temptations (cf. Prov. 30:7-9), and they enable us to help others.” ₍₁₎

We can also benefit from considering the following perspective…

“Scripture does not say that it is wrong to be rich. Many godly men in the Bible were very wealthy, including Abraham, Job, and King David. What is important is the motivation behind the pursuit of wealth, and then the attitude toward wealth. Those who are rich should use their money to do good deeds, always giving happily to those who are in need. Paul calls that kind of giving the only safe investment in eternity (18-19).” ₍₂₎

This explains why Jesus offered the follow instruction…

“Don’t store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don’t break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19-21 CSB).

(1) [a] “The First Epistle of Paul the Apostle to Timothy.” In The Grace New Testament Commentary, Edited by Robert N. Wilkin. 2 vols. Denton, Tex.: Grace Evangelical Society, 2010. 2:990. Quoted in Dr. Thomas L. Constable, Notes on 1 Timothy 2020 Edition [D. The wealthy 6:17-19] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

(2) Dick Woodward, Mini Bible College Study Booklet #14 Galatians, Ephesians, Philippians, Colossians, I and II Thessalonians, I and II Timothy, Titus and Philemon [pg.32] https://mbc.icm.org/

XXXIII

“Command those who are rich in this world’s goods not to be haughty or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment” (1 Timothy 6:17 NET).

While it may be tempting to gravitate toward the “…all things for our enjoyment” portion of this verse, it is the “…God who richly provides us” segment that carries the most importance. Those who have an opportunity to enjoy good things in life should not overlook the fact that it is God’s gracious provision that allows us to do so.

For instance, those who take part in a hobby, pastime, or other pursuit that offers a respite from the pressures and demands of daily life should be thankful to the God who provides such things. A person who engages in a leisure sport should acknowledge the Creator who graciously provides the ability to do so. The same is true for things like vacations and holidays; the ability to partake in such things comes from the “…God who richly provides us with all things for our enjoyment.”

However, God’s gracious provision goes far beyond these examples. For instance, it has often been said that “the best things in life are free.” Thus, the ability to enjoy the aroma of a good meal, the beauty of a sunset, a cool drink on a hot day, or a myriad of other little pleasures in life all proceed from God’s goodness and benevolence towards us. Such things often go unnoticed or undervalued as we navigate the challenges of daily life.

This explains why Israel’s King Solomon, a man who possessed an abundance of earthly wealth, came to the following conclusion regarding this matter…

“What gain has the worker from his toil? I have seen the business that God has given to the children of man to be busy with. He has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end. I perceived that there is nothing better for them than to be joyful and to do good as long as they live; also that everyone should eat and drink and take pleasure in all his toil—this is God’s gift to man” (Ecclesiastes 3:9-13).

We’ll consider some additional wisdom from King Solomon and how we can apply that wisdom in light of 1 Timothy 6:17 next.

XXXIV

“Teach those who are rich in this world not to be proud and not to trust in their money, which is so unreliable. Their trust should be in God, who richly gives us all we need for our enjoyment” (1 Timothy 6:17 NLT).

One of the most famous kings of Old Testament Israel was Solomon, who reigned from 971 B.C. to 931 B.C. Other than Jesus Himself, Solomon was a man who was gifted with wisdom that far surpassed those who preceded or followed him. In the Biblical book of Ecclesiastes, Solomon made a common-sense statement that relates to this passage from 1 Timothy 6:17…

“Here is someone who lives alone. He has no son, no brother, yet he is always working, never satisfied with the wealth he has. For whom is he working so hard and denying himself any pleasure? This is useless, too—and a miserable way to live” (Ecclesiastes 4:8 GNB).

Even though Solomon lived almost three thousand years ago, his observations about life and work remain true today. For instance, let’s take the example of a person who is determined to become wealthy and make it to the top of the business world. When someone decides to place that kind of success at the forefront of his or her life, other things like family, friendships, and a relationship with Christ often become secondary or irrelevant.

Another problem is that a climb up the business ladder often never ends. For example, there is always a better office, a more prestigious position, or a greater opportunity available for the person who is willing to sacrifice a little more. As a result, it’s easy to become more isolated, more focused on “success,” and more preoccupied with a career goal to the exclusion of everything else.

In fact, it’s possible to become so preoccupied with “success” that we often fail to ask one simple question: “For whom am I toiling and depriving myself of pleasure?” (ESV). In considering this verse, one commentator from the 17th century observed, “Frequently, the more men have, the more they would have; and on this they are so intent, that they get no enjoyment from what they have.” ₍₁₎

Because of this, those who seek business or financial success above all else may ultimately find that such things have eluded them- and in the words of King Solomon, “This also is vanity and a grave misfortune” (NKJV). Finally, this attitude serves to deny the gracious provision of God “who richly provides us with all things for our enjoyment” (NET).

Portions of this message originally appeared here

(1) Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible https://www.studylight.org/commentaries/eng/mhn/ecclesiastes-4.html

XXXV

“Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life” (1 Timothy 6:18-19).

This passage points the way to a path that enables us to derive the most enjoyment and satisfaction from our financial assets. One source offers several insights that will enable the wealthy (as well as those of modest financial means) to secure the greatest measure of fulfillment, pleasure, and contentment from their monetary resources…

“Notice the four ways to enjoy riches:

(1) To do good—i.e. to find some area where help is needed, and supply the need. This is good and acceptable in the sight of God.

(2) Be rich in good works. This would seem to be but an emphasis of the former admonition. It suggests that the satisfaction and pleasure of the rich, will be found in work for Christ through their riches, instead of in the bank account.

(3) Be ready to share well and generously with others—find the real meaning of ‘it is more blessed to give than to receive’. This is easily said by those who have but little—but it was originally said by Him who possessed all things (Act_20:35).

(4) Be ready to associate closely with those who have less—feel a real partnership with every other Christian—rich or poor. How pointed and pertinent these words are for the wealthy in Ephesus, and in all other places.” ₍₁₎

We should also remember that motivations are important when it comes to securing genuine satisfaction from earthly wealth…

“Paul urged Timothy to instruct the rich to view their money as God’s enablement to accomplish good deeds. Rather than enjoying a reputation for having much money, they should cultivate a reputation for being ‘rich in good works.. They should also be openhanded (‘generous’), ‘ready’ and willing ‘to share’ with others generously what God had given them.

By doing so, they would be ensuring that the Lord would reward them for their faithful stewardship, and investing in ‘the treasure of a good foundation for the future’ when they stood before Him (cf. Matt. 6:19-21; Luke 12:33-34; 18:22). Moreover, in so doing they would experience the fullness of their eternal life (‘life indeed’; cf. v. 12)… The whole teaching of the Christian ethic is, not that wealth is a sin, but that wealth is a very great responsibility.” _{[a] (2)}

(1) Don De Welt, Paul’s Letters to Timothy and Titus, [Comment on 1 Timothy 6:18] College Press, Joplin, Missouri Copyright 1961

(2) [a] William Barclay, The Letters to Timothy, Titus and Philemon, p. 55. Quoted in Dr. Thomas L. Constable, Notes on 1 Timothy 2020 Edition [D. The wealthy 6:17-19] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

XXXVI

“Tell them to use their money to do good. They should be rich in good works and generous to those in need, always being ready to share with others. By doing this they will be storing up their treasure as a good foundation for the future so that they may experience true life” (1 Timothy 6:18-19 NLT).

We can illustrate the concept behind “storing up treasure… as a good foundation for the future” (ESV) with a thought-provoking parable from Luke 16:1-9…

“Jesus also said to the disciples, ‘A certain rich man heard that his household manager was wasting his estate. He called the manager in and said to him, ‘What is this I hear about you? Give me a report of your administration because you can no longer serve as my manager.’

The household manager said to himself, What will I do now that my master is firing me as his manager? I’m not strong enough to dig and too proud to beg. I know what I’ll do so that, when I am removed from my management position, people will welcome me into their houses.

One by one, the manager sent for each person who owed his master money. He said to the first, ‘How much do you owe my master?’ He said, ‘Nine hundred gallons of olive oil.’ The manager said to him, ‘Take your contract, sit down quickly, and write four hundred fifty gallons.’ Then the manager said to another, ‘How much do you owe?’ He said, ‘One thousand bushels of wheat.’ He said, ‘Take your contract and write eight hundred.’

The master commended the dishonest manager because he acted cleverly. People who belong to this world are more clever in dealing with their peers than are people who belong to the light. I tell you, use worldly wealth to make friends for yourselves so that when it’s gone, you will be welcomed into the eternal homes” (CEB).

While it may be difficult to understand why this manager was commended, there is an underlying spiritual truth behind this passage. You see, this parable features an administrator who made use of the resources that were available to him to prepare for the future. While the master was undoubtedly displeased to learn that his steward had disposed of his assets in this manner, he still recognized (and praised) his shrewd foresight.

In a similar manner, those who honor God and use their financial assets to “do what is good, to be rich in good works, to be generous and willing to share” (CSB) will also be “…invested in the life to come so that they may be sure of holding a share in the life which is permanent” (Philips).

XXXVII

“Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life” (1 Timothy 6:18-19 NIV).

As we conclude this brief series on monetary wealth from 1 Timothy 6:17-19, we will close with some final observations regarding the proper use of financial and material resources from the following commentators…

“The financial wealth of prosperous Christians is not merely for their personal consumption, but provides resources for them to amass eternal ‘riches’ through generous sharing with others. God blesses His people so that they may be a blessing to others… Generous distribution of one’s wealth to meet others’ needs does not earn eternal life, but it demonstrates that one’s hope has been transferred from ‘the uncertainty of riches’ and placed instead on God, the lavish giver (v. 17).” ₍₁₎

“If a man’s wealth ministers to nothing but his own pride and enriches no one but himself, it becomes his ruination, because it impoverishes his soul. But if he uses it to bring help and comfort to others, in becoming poorer, he really becomes richer. In time and in eternity ‘it is more blessed to give than to receive.’” ₍₃₎

“Paul urged Timothy to instruct the rich to view their money as God’s enablement to accomplish good deeds. Rather than enjoying a reputation for having much money, they should cultivate a reputation for being ‘rich in good works.’ They should also be openhanded (‘generous’), ‘ready’ and willing ‘to share’ with others generously what God had given them. By doing so, they would be ensuring that the Lord would reward them for their faithful stewardship, and investing in ‘the treasure of a good foundation for the future’ when they stood before Him (cf. Matt. 6:19-21; Luke 12:33-34; 18:22). Moreover, in so doing they would experience the fullness of their eternal life (‘life indeed’; cf. v. 12).” ₍₃₎

“Honest wealth, rightly used, blesses both those who give and those who receive.” ₍₄₎

“If you have been blessed with wealth, then thank the Lord. Don’t be proud and don’t trust in your money. Use your money to do good. Be rich in good works, generous, and ready to share. No matter how much money you have, your life should demonstrate that God controls the wealth that he has placed under your care.” ₍₅₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2164). Orlando, FL: Reformation Trust.

(2) Barclay, William, William Barclay’s Daily Study Bible “Advice To The Rich (1Ti_6:17-19)”

(3) Dr. Thomas L. Constable, Notes on 1 Timothy 2021 Edition [The wealthy 6:17-19] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

(4) Ice, Rhoderick D. “Commentary on 1 Timothy 6:18”. “The Bible Study New Testament“. https://www.studylight.org/commentaries/eng/ice/1-timothy-6.html

(5) Life Application Study Bible [1 Timothy 6:17-19] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XXXVIII

“O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge–” (1 Timothy 6:20).

In the business world, a person who holds a “fiduciary duty” is someone who is responsible to act in the best interests of another. Much like Timothy was instructed to guard what had been committed to his trust, God’s people have also been entrusted with a responsibility to represent the best interests of the God who has given us all we possess.

Consider the emphasis on personal responsibility here in the penultimate verse of 1 Timothy…

“…protect what has been entrusted to you” (NET).

“…guard what God has placed in your care!” (CEV).

“…Keep safe what has been entrusted to you” (CJB).

This should prompt us to ask an important question: what has God entrusted to our care? Some obvious answers to that question might include things like time, money, and/or material possessions. The way we use those resources can often tell a lot about our internal priorities. However, there may be other things that are entrusted to our care that are not so obvious.

For instance, there are intangible assets that include our talents, skills, gifts, and abilities. The New Testament book of 1 Peter touches upon our responsibility to use these assets in a God-honoring manner: “Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms” (1 Peter 4:10 NIV).

Other examples might include a spouse, a child, a student, a friend, or others who have been entrusted to us. If we view those relationships as investments for eternity, we will be certain to guard them appropriately. While it is true that there are some who may not permit us to invest in their lives, that should not dissuade us from at least attempting to do so.

Thus, this passage should serve to awaken our sense of responsibility. It should also bring Jesus’ Parable of the Talents to our remembrance. That parable relates the account of a servant who was entrusted with a valuable asset but failed to invest it properly. That asset was then taken from him and given to someone who could be trusted to manage it appropriately (see Matthew 25:14-30).

This brings us to Jesus’ closing message from that parable, a conclusion that is both encouraging and sobering…

“…to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away” (Matthew 25:29).

XXXIX

“O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge–by professing it some have strayed concerning the faith. Grace be with you. Amen.” (1 Timothy 6:20-21).

The final verses of the Biblical book of 1 Timothy do not indict genuine intellectual inquiry. Instead these verses target the pseudo-intellectualism of “what is falsely called knowledge.” Paul the Apostle issued a similar admonition in the New Testament book of Colossians when he said, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” (Colossians 2:8 NIV).

Philosophical beliefs that build upon “…men’s ideas of the nature of the world and disregards Christ” (Phillips) may sometimes lead to the “idle babblings and contradictions” referenced here. Those beliefs can range from theories that attempt to explain the existence of a creation without a Creator to casual conversations on metaphysical subjects that feature thoughts, conjectures, opinions, and/or ideas that have no basis for support other than what may exist inside someone else’s head.

As mentioned previously, it is not unusual to encounter those who hold spiritual beliefs that are influenced by theories and speculations that are impossible to prove or disprove. Author and apologist Greg Koukl observes that those who hold such beliefs often begin by asserting, “You could say…” (or a variation of that phrase) in expressing their views.

While anyone can preface their beliefs in this manner, this does not necessarily mean that such beliefs are valid or consistent. Koukl goes on to say that we can often uncover questionable examples of so-called “knowledge” with questions such as, “How did you come to that conclusion?” or, “What do you mean by that?” In doing so, we may be able to unmask an ill-advised belief, communicate the Gospel, and avoid the unproductive disputes and arguments mentioned earlier in this chapter.

One scholar concludes this thought with the following insight…

“Paul began his letter by addressing false teaching (1:3–7), and here in vv. 20 and 21 he concludes the epistle by once more addressing false teaching. Thus, the letter is bounded by the conceptual bookends of false teaching, which shows that false teaching is the main occasion that inspired Paul to write this letter. Accordingly, much of what is said in this letter is, in one way or another, related to aspects of the false teaching…” ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2164). Orlando, FL: Reformation Trust.3

XL

Epilogue

“O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20-21 ESV).

“What is most remarkable about this conclusion is the lack of any final greetings. All the Pauline letters, including this one, sign off with a final grace, or benediction. But only 1 Timothy and Galatians have no greetings from Paul and friends to the recipient and friends (cf. 2 Tim. 4:19-21; Titus 3:15). To the very end this letter is characteristically ‘all business,’ and except for some new language, this final charge merely summarizes that business.” ₍₁₎

“The book of 1 Timothy provides guiding principles for local churches, including rules for public worship and qualifications for elders (overseers, pastors), deacons, and special church workers (widows). Paul tells the church leaders to correct incorrect doctrine and to deal lovingly and fairly with all people in the church. The church is not organized simply for the sake of organization but so that Christ can be honored and glorified. While studying these guidelines, don’t lose sight of what is most important in the life of the church—knowing God, working together in loving harmony, and taking God’s Good News to the world.” ₍₂₎

(1) Gordon D. Fee, 1 and 2 Timothy, Titus, p. 160. Quoted in Dr. Thomas L. Constable, Notes on 1 Timothy 2021 Edition [VI. Concluding Charge And Benediction 6:20-21] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

(2) Life Application Study Bible [1 Timothy 6:21] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

I

“Do not rebuke an older man, but exhort him as a father, younger men as brothers, older women as mothers, younger women as sisters, with all purity” (1 Timothy 5:1-2).

Having already focused upon false teachers (chapter one), prayer (chapter two), leadership qualifications (chapter three), and spiritual apostasy (chapter four), Paul the Apostle will now turn his attention to interpersonal relationships here in 1 Timothy chapter five. One Pastoral commentator sets the stage for our look at the opening verses of this chapter by drawing our attention to the familial structure of the church…

“Paul instructs the young pastor about his relationships in the body of Christ. He is not telling Timothy to have a ‘professional’ relationship with his congregation.

1. He is to consider all the older men as fathers.
2. He is to consider all the older women as mothers.
3. He is to consider all the younger men as brothers.
4. He is to consider all the younger women as sisters, thinking only pure thoughts about them.

In other words, all the people in the spiritual community of the church should be treated like family.” ₍₁₎

Another source builds upon this idea in a very candid manner: “Since the church is a family, it cannot be run like the army!”  ₍₂₎

In light of this reality, Paul counseled Timothy to interact with other members of the church just as he might engage with the members of his biological family. The first group to be addressed in this manner are men who are approaching (or have entered) their final quarter of life. While some younger members of society often hold little regard for this age group, the Scriptures tell us that it is right to demonstrate respect for those who have reached the autumn and winter of their lives.

For instance, we should not dishonor such men by rebuking them or correcting them in an aggressive, harsh, or abrasive manner. In addition to upholding the general principle behind the fifth commandment, this passage also offers an important psychological insight. Instead of rebuking an elder, 1 Timothy 5:1 tells us that there are better and more effective ways of interacting with those who fit this demographic.

One “better way” involves exhorting (or encouraging) an older man to finish well as he approaches the end of his earthly life. We can find another reminder in the Old Testament book of Proverbs: “The silver-haired head is a crown of glory, if it is found in the way of righteousness” (Proverbs 16:31).

(1) Dick Woodward, New Testament Handbook, pg. 407

(2) Ice, Rhoderick D. “Commentary on 1 Timothy 1-2”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/eng/ice/1-timothy-5.html

II

“Do not rebuke an older man, but exhort him as a father, younger men as brothers” (1 Timothy 5:1-2 HCSB).

Our perspective toward others often serves to influence the way we interact with them. In the case of an older man within the local church community, 1 Timothy 5:1 encourages us to adopt the perspective of a fellow family member and view that person in a fatherly manner. This brief but important insight reminds us that a church family can often help fulfill the emotional needs of its members in addition to their spiritual needs.

You see, those who put this Scripture into practice help convey a measure of respect and dignity for those who may no longer derive such things from other areas of life. But the family-like structure of a healthy church benefits an older person in other ways as well. For example, an aged person who doesn’t see his children or grandchildren regularly may still enjoy fellowship with the parents and children of his local church family. Children, teens, and young adults may receive a similar blessing as they interact with elders who can share the benefit of their experience.

For instance, a man who came to Christ following a misspent adolescence can help younger members of a congregation learn from his mistakes. A man who has walked with Jesus from his youth can likewise share the benefits associated with a faithful life. In both instances, a man who knows Christ may continue to enjoy a life and ministry that is productive and relevant in his later years.

In like manner, Paul the Apostle counseled Timothy to view younger men as brothers. While this type of interaction may lack the deference of a relationship with a father figure, it often reflects the friendship and camaraderie that exists between peers with shared experiences. We often see the bond that exists in such relationships among those who characterize one another as “brothers from different mothers.”

Of course, there is always the potential for sibling rivalries to develop in such relationships. Yet even these rivalries can be healthy and edifying if there is an underlying foundation of mutual love and respect. As we’re told in the Biblical book of Proverbs, “A friend is always loyal, and a brother is born to help in time of need” (Proverbs 17:17 NLT).

In light of these things, it is not unusual to encounter those who feel a greater sense of unity with the members of their local church community than with those who share their genetic lineage.

III

“older women as mothers, younger women as sisters, with all purity” (1 Timothy 5:2).

Much like older and younger men within the Christian community, 1 Timothy 5:2 instructs us to adopt an attitude that views women as if they were literal family members. One means of implementing this idea involves the act of “exhortation” as mentioned earlier in 1 Timothy 5:1. This refers to the practice of encouraging someone to do something that must be done. A person who exhibits this characteristic is not unlike a coach or teacher who seeks to help an athlete or student achieve his or her best.

Since the following verses of 1 Timothy chapter five will begin a lengthy section that addresses widows and older women within the church, we will consider the benefit of this approach with younger women first. We can start by observing that a man who treats “…younger women with all purity as you would your own sisters” (NLT) is naturally constrained from engaging in any type of conduct that may be inappropriate. These boundaries also serve to protect the vulnerable from various forms of manipulation or exploitation.

It was important for Timothy to set the right example in this area, for this type of behavior was characteristic of those who sought to introduce false teachings into the church at Ephesus. For instance, Paul the Apostle’s next Biblical epistle to Timothy will provide us with an apt description of those individuals…

“They are the kind who work their way into people’s homes and win the confidence of vulnerable women who are burdened with the guilt of sin and controlled by various desires” (2 Timothy 3:6 NLT).

So a man who observes these parameters from 1 Timothy 5:2 is someone who is sure to set the right kind of example for others to follow in this regard.

Finally, we cannot deny the pain and disappointment that accompanies reports of modern-day authorities who manipulate, exploit, or take advantage of others under the guise of religion. However, a leader who adopts the perspective given to us in 1 Timothy 5:2 is certain to approach such relationships in a manner that is Biblically appropriate, honorable, and ethical.

As one commentary concludes, “Men in the ministry can avoid improper attitudes toward women by treating them as family members. If men see women as fellow members in God’s family, they will protect them and help them grow spiritually.” ₍₁₎

(1) Life Application Study Bible [1 Timothy 5:2] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

IV

“Honor widows who are really widows. But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God” (1 Timothy 5:3-4).

1 Timothy 5:3-4 begins a lengthy portion of this letter that involves a subsection of the local church community: “Give proper recognition to those widows who are really in need” (NIV).

Unlike contemporary forms of retirement planning, government programs, pension plans, or life insurance, there were no similar means of assistance available to help the aged in the New Testament era. If an elderly widow had no family to assist her, the loss of a husband often resulted in a complete loss of income and meant that she was destined to live in poverty for the rest of her life.

In such instances, it was appropriate for the church to honor such widows and offer assistance. As one scholar explains, “The word ‘honor’ (timao) means ‘to estimate, fix the value, to honor, revere, venerate.’ It has in it the idea of properly appreciating the value of someone or something and of paying that person or thing the respect, reverence, deference, and honor due him or it by reason of its value or position.” ₍₁₎

This approach served to restore a sense of dignity for those who could no longer support themselves. It also aligned with several Old Testament passages on this subject, including one that is rather shocking in its defense of those who fell into this category…

“You shall not pervert justice due the stranger or the fatherless, nor take a widow’s garment as a pledge. But you shall remember that you were a slave in Egypt, and the Lord your God redeemed you from there; therefore I command you to do this thing” (Deuteronomy 24:17-18).

“Cursed is the one who perverts the justice due the stranger, the fatherless, and widow. And all the people shall say, ‘Amen!’” (Deuteronomy 27:19).

“You shall not afflict any widow or fatherless child. If you afflict them in any way, and they cry at all to Me, I will surely hear their cry; and My wrath will become hot, and I will kill you with the sword; your wives shall be widows, and your children fatherless” (Exodus 22:22-24).

Nevertheless, this passage (and those that follow) provide us with several important qualifications that should govern this kind of assistance. We’ll begin our look at those qualifications next.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Timothy 5:3] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

V

“But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God” (1 Timothy 5:4 ESV).

It appears there were some elderly widows within the church community at Ephesus who were struggling for their economic survival. This dire condition prompted the Apostle Paul to establish a set of parameters that would help those widows within the church who needed assistance.

The first step involved a delegation of responsibility beginning with an immediate family member such as a child or a grandchild. If no family members were available to help, the church would then step in to provide assistance according to the guidelines that Paul will offer in the following verses. While this approach was relatively simple in theory, it likely proved more challenging in practice.

For example, some widows might have preferred to approach the church for support rather than make their needs known to the members of their families. One Pastoral commentator highlights an important perspective in commenting upon that possibility…

“Sometimes people don’t want to ask their family for help, yet in God’s sight, He would rather that the family be the first place we go to for help. Some people are too proud to ask their family for help, but I wonder if sometimes our financial hardships are the very things that God wants to use to help repair families, to force them to work together and take care of each other.

This is what we are to ‘learn’ (vs. 4 ‘learn to show piety’) with our families – to take care of each other. I think it’s important that the church not short-circuit this kind of thing by stepping in and rescuing people when they need to learn to do things God’s way. Sometimes the embarrassment of asking the family is what a person needs to motivate them to take care of their own needs properly” ₍₁₎

So regardless of whether their preference was motivated by an internal family dynamic or some other reason, these instructions helped provide a clear directive to elderly widows (and others) regarding their primary and secondary means of care.

On the other hand, family members who were responsible to fulfill this obligation were not permitted to evade it by casting such responsibilities upon the church. We’ll see a Biblical example of how some attempted to shirk that responsibility (and Jesus’ response to their efforts) next.

(1) Rich Cathers, 1Timothy 5:1-16 [1:5] http://www.calvaryfullerton.org/Bstudy/54%201Ti/2018/54%201Ti%2005a.htm

VI

“But if a widow has children or grandchildren, they should first learn to fulfill their duty toward their own household and so repay their parents what is owed them. For this is what pleases God” (1 Timothy 5:4 NET).

This passage from 1 Timothy 5:4 shares an association with another well-known Scriptural teaching from the Old Testament. You see, the Biblical book of Exodus provides some important direction regarding parental relationships within the portion of Scripture known today as the Ten Commandments…

“Honor your father and mother, that you may have a long, good life in the land the Lord your God will give you” (Exodus 20:12 TLB).

An adult child who was no longer under direct parental supervision usually fulfilled this responsibility by helping to meet an elderly parent’s financial and/or material needs. However, the religious establishment of Jesus’ day established a clever loophole that enabled a child to circumvent that responsibility while aiding those same religious leaders. Jesus identified that evasive (and unbiblical) maneuver in the New Testament gospel of Mark…

“For Moses said, ‘Honor your father and your mother and, ‘He who curses father or mother, let him be put to death.’ But you say, ‘If a man says to his father or mother, “Whatever profit you might have received from me is Corban”—’ (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down. And many such things you do’” (Mark 7:10-13).

“Corban” referred to money or property that had been dedicated to God but was still possessed by the owner. That designation permitted the owner to use the asset in question but rendered it ineligible to be sold or given to someone else (such as a needy parent). These religious leaders then gained access to those resources once the owner passed away.

Not surprisingly, Jesus rejected this attempt to nullify God’s Word. 1 Timothy 5:4 then went on to ensure that children maintained a similarly God-honoring attitude towards their widowed parents. One source highlights an important perspective in commenting upon this responsibility…

“Care for parents in their declining years is but small payment for the many years they cared for us. We were helped in every way by them when we could not help ourselves, Can we not return in kind such care? It is good to know that God sees and appreciates our efforts if no one else does.” ₍₁₎

(1) Don De Welt, Paul’s Letters to Timothy and Titus, [Comment on 5:4] College Press, Joplin, Missouri Copyright 1961

VII

“Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day” (1 Timothy 5:5).

This portion of Scripture offers a list of identifying characteristics that defined a widow who was eligible for church assistance. First, a qualifying widow had to be someone who was “left alone.” In other words, she had to be someone with limited financial resources and had no family members available to help.

The next defining quality was that she had to be someone who “trusts in God.” One New Testament scholar explains the concept of “trust” as it appears within this passage…

“It speaks here of a widow who has as a habit of life set her hope upon God with the result that the hope has become permanently fixed as a settled and immovable trust. One could translate, ‘has directed her hope at God,’ or, ‘has her hope settled permanently on God.’” ₍₁₎

Another source adds…

“Genuine poverty often drove widows to exemplary lives of prayer and faithful dependence upon God. For such widows, the church is to be the visible hand of God in providing for needs.” ₍₂₎

This was followed by “continues in supplications and prayers night and day.” We might find the best illustration of this attribute in the example of a prophetess named Anna and her encounter with the infant Jesus…

“Now there was one, Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher. She was of a great age, and had lived with a husband seven years from her virginity; and this woman was a widow of about eighty-four years, who did not depart from the temple, but served God with fastings and prayers night and day. And coming in that instant she gave thanks to the Lord, and spoke of Him to all those who looked for redemption in Jerusalem” (Luke 2:36-38).

It was that kind of example that led one commentator to make the following observation concerning such widows: “With the hardships and perhaps tragedies she has faced, she can have a heart for others and truly intercede on their behalf. Only eternity will reveal the enormous importance godly widows have played in the ministries of God around the world.” ₍₃₎

However, there was another type of widow who served to contrast the example given to us here in 1 Timothy 5:5. That sort of widow is identified in the following verse: “But the widow who lives for pleasure is dead even while she lives.” We’ll examine this unusual description in greater detail next.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Timothy 5:5-7] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2161). Orlando, FL: Reformation Trust.

(3) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2503). Nashville: Thomas Nelson.

VIII

“But she who lives in pleasure is dead while she lives” (1 Timothy 5:6).

The type of widow mentioned here in 1 Timothy 5:6 serves as a contrast to the godly widow described earlier in 1 Timothy 5:5. Unlike the widow in our first example, this second type of widow is self-disqualified from consideration as a person who might be eligible for help. In this situation, the church may rightfully say, “We can’t assist you because you are not pursuing a life that honors God.”

As a practical matter, this means that it is inappropriate for a church to help someone maintain a God-dishonoring lifestyle. Now to be clear, there may be instances where a church offers assistance to those who are seeking to recover from past mistakes and begin new lives in Christ. However, a person who demonstrates little or no genuine desire to honor God is someone who excludes him or herself from a church family who can help meet his or her legitimate needs.

In this instance, the visible act of living for “…pleasure and self-indulgence” (AMP) reveals a mindset that is described for us in the Biblical book of Romans…

“Those who are dominated by the sinful nature think about sinful things, but those who are controlled by the Holy Spirit think about things that please the Spirit. So letting your sinful nature control your mind leads to death. But letting the Spirit control your mind leads to life and peace. For the sinful nature is always hostile to God. It never did obey God’s laws, and it never will. That’s why those who are still under the control of their sinful nature can never please God…

Therefore, dear brothers and sisters, you have no obligation to do what your sinful nature urges you to do. For if you live by its dictates, you will die. But if through the power of the Spirit you put to death the deeds of your sinful nature, you will live. For all who are led by the Spirit of God are children of God” Romans 8:5-8, 12-14 NLT).

In light of this, we can say that our choices and decisions often serve to demonstrate our spiritual concern (or lack of it). For instance, a person who walks by the Spirit is someone who anticipates the reality of eternal life. That belief should then go on to influence their choices. Unfortunately, the same is also true of those who live according to their sinful natures.

In the remorseful words of one source, those individuals“…may yet live many years before their funerals are held; but as regards the precious hope in Christ, they are dead already.” ₍₁₎

(1) Coffman, James Burton. “Commentary on 1 Timothy 5:5”. “Coffman Commentaries on the Old and New Testament“. “https://www.studylight.org/commentaries/bcc/1-timothy-5.html“. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

IX

“And these things command, that they may be blameless. But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:7-8).

While modern-day families often have greater options for elder care than those who lived in the Biblical era, the basic concept behind 1 Timothy 5:3-8 remains unchanged. The idea is that family caregivers and those who receive such care are each responsible to set good examples. In other words, there is a mutual responsibility to honor God for both the caregiver and the recipient so “…they may be blameless.”

For instance, a family member who cares for an elderly family member must be sensitive to the fact that advancing age, physical infirmity, loss of freedom, and declining capabilities often cause pain, irritation, and/or frustration for the elderly. These unfortunate realities may sometimes cause an elder to lash out at those who seek to help.

For a care-giving family member, it’s important to recognize that such factors may lead to hurtful comments and attempt to be gracious and forgiving. As we’re reminded in Galatians 6:2, “Bear one another’s burdens, and so fulfill the law of Christ.”

While it is natural to focus upon the obligations of family caregivers within this passage, it would be inappropriate to leave these verses without considering the responsibilities incurred by those who depend upon their care. For example,  the difficulties that often accompany old age do not entitle an elder to interact with others in an unkind or insensitive manner.

You see, those who receive assistance also have certain obligations towards those who care for them. An elder who complains incessantly, makes hurtful comments, or continually insists on having his or her own way must remember that he or she will account to God for his or her behavior.

While it is proper to offer respect and deference to the aged, an elder is responsible to act in a manner that is worthy of such respect to the best of his or her ability. The following commentator summarizes this difficult topic as well as the mutual responsibility that exits for the aged and their family members…

“What is true of the Church is true within the family. If a person is to be supported, that person must be supportable. If a parent is taken into a home and then by inconsiderate conduct causes nothing but trouble, another situation arises. There is a double duty here; the duty of the child to support the parent and the duty of the parent to be such that that support is possible within the structure of the home.” ₍₁₎

(1) Barclay, William. “Church And Family Duty (1Ti_5:3-8)”. “William Barclay’s Daily Study Bible”.

X

“Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man, well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work” (1 Timothy 5:9-10).

Many churches maintain benevolence funds to assist those who may be in need. Such funds exist to help those who are not in a position to provide for themselves. Judging from the passage quoted above, it seems that the first century church also maintained a similar type of benevolence fund. That fund seems to have incorporated a roster of widows who were eligible for support and is variously identified as “the roll” (AMPC), “the number” (KJV), or “the official support list” (HCSB) depending on the Biblical translation of this passage.

What follows here in 1 Timothy 5:9-10 is a list of distinguishing characteristics and qualifications for use in identifying those who were eligible for support. One source explains why such qualifications were necessary…

“A widow who was ‘taken into the number’ incurred certain responsibilities in order to maintain her eligibility for the church’s charity. For example, she needed to be frugal lest someone reproach her for living an extravagant lifestyle and the fellowship for supporting it (5:6–7). Likewise, she needed to meet certain criteria related to her earlier life and character (5:9–10). The point was not to keep a widow out of the program, but to ensure that she served her fellow believers in every way she could if she was going to receive support.” ₍₁₎

While we may be far removed from the cultural and economic conditions that framed these first-century eligibility requirements, one Pastoral commentator illustrates the timeless quality of God’s Word by explaining how these general principals might be implemented today…

“…several years ago I called a widow in my church and asked her to visit a lady whose husband’s funeral service I had just conducted. The death had left the lady without family or friends, and I asked the widow to visit her because she would understand the woman’s need—she had been through it herself. They became warm friends and grew in their relationship to God because of it. A widow can and should serve in some way in the church.” ₍₂₎

We’ll take a closer look at these qualifications and also consider some disqualifying factors beginning next.

(1) Word in life study Bible. (1996). (electronic ed., 1 Ti 5:3). Nashville, TN: Thomas Nelson.

(2) J. Vernon McGee, Thru The Bible with J. Vernon McGee, 1 Timothy 5:1-25 Relationship Of Ministers To Different Groups In The Local Church, Copyright 1981 by J. Vernon McGee

XI

“Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work” (1 Timothy 5:9-10 ESV).

1 Timothy 5:9-10 offers a few additional qualifications regarding widows and their potential eligibility for assistance from the church. The first consideration involved an age provision. Just as many different types of benefit programs are associated with our physical ages today, the first stipulation for a widow under consideration for assistance was that she had to be a minimum of sixty years of age.

In a first-century era where average life expectancies might only reach fifty years or less, a sixty year old person would be quite old. At that stage of life, a widow was unlikely to remarry or maintain the ability to provide for herself. Therefore, a woman who reached that milestone was someone who might be a candidate for help from other members of the Christian community.

In addition to this age provision, there were several other qualifying characteristics to consider as well. Much like the character of a church leader mentioned earlier in 1 Timothy 3:2, a widow under consideration had to be someone who reflected the qualities of loyalty, dedication, and faithfulness in marriage. Another factor involved her general reputation. Was she known to be someone who sought to help the afflicted?

Another good character reference involved her home life. What kind of influence did she exert upon her children? While children may sometimes stray from a Godly upbringing, it was important for a widow under consideration to be a person of God-honoring character who set a good example for her children to follow.

Then there was her relationship with other members of the church. Did she interact with them in a Christ-like manner? Was she someone who inspired others to praise God for her example or did she inspire others to respond in a different manner?

These questions (and others like them) served to identify those who were genuinely eligible for help. However, they also demonstrate the highly applicable nature of God’s Word for modern-day readers. You see, these characteristics are far more than just a list of support qualifications for first-century widows. Anyone of any age, culture, or time period should prayerfully seek to develop these same God-honoring qualities in their own lives.

XII

“But refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry, having condemnation because they have cast off their first faith” (1 Timothy 5:11-12).

While we don’t have first-hand experience with the situation described for us in 1 Timothy 5:11-12, we can draw some inferences from the information provided here.

First, it seems that those who joined this first-century “widows list” pledged to devote their lives to serving Christ. While a newly-widowed young woman may have been sincere in taking such a vow, there was a realistic possibility that she might feel differently later. Therefore, part of Timothy’s leadership responsibility involved protecting these young widows from themselves to a certain extent.

You see, a younger widow might not perceive that her commitment to that vow might eventually yield to a desire for marital relations and motherhood. That would violate a Biblical tenet that all would do well to observe: “When you make a vow to God, do not delay to pay it; For He has no pleasure in fools. Pay what you have vowed– Better not to vow than to vow and not pay” (Ecclesiastes 5:4-5).

We find a similar warning in the Biblical book of Deuteronomy: “When you make a vow to the LORD your God, do not put off doing what you promised; the LORD will hold you to your vow, and it is a sin not to keep it” (Deuteronomy 23:21 GNB). Taken together, these passages remind us that God takes such things seriously.

However, these admonitions are not exclusive to the Old Testament…

“Above all, my friends, do not use an oath when you make a promise. Do not swear by heaven or by earth or by anything else. Say only ‘Yes’ when you mean yes, and ‘No’ when you mean no, and then you will not come under God’s judgment” (James 5:12 GNB).

“Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ But I tell you, Do not swear at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one” (Matthew 5:33-37 NIV).

As one commentator adds, “This is not a disparaging statement about marriage, but a disparaging comment about making a vow in Christ’s name and not keeping it (i.e., as divorce does also).” ₍₁₎

(1) Dr. Bob Utley. Free Bible Commentary, [1 Timothy 5:11] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_05.html

XIII

“But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry and so incur condemnation for having abandoned their former faith” (1 Timothy 5:11-12 ESV).

In addition to the admonition against breaking a vow or pledge, one source draws our attention to another important application from this passage…

“Paul did not condemn young widows for wanting to get married, only observing that many unmarried women are so hungry for marriage and companionship that they don’t conduct themselves in a godly way in regard to relationships. Many people get into a bad romance or spoil a friendship, because they are desperately needy for relationship. It’s a common occurrence that Paul warned against.” ₍₁₎

This leads us to a different audience for these verses: the person who chooses to abandon his or her faith in Christ (or “casts off her first faith”) in order to pursue a marriage relationship with someone who has little or no interest in following Jesus…

“Paul’s harsh words against widows who remarry initially appear inconsistent with his command for younger widows to remarry (v. 14) and his teaching elsewhere (Rm 7:1–3; 1 Co 7:39). However, the text probably referred to a widow who remarried an unbeliever (2 Co 6:14), abandoning her faith under the spouse’s influence. ‘Original pledge’ (lit. ‘first faith’) refers to the widow’s former faith in Christ.” ₍₂₎

Perhaps the best-known Biblical warning against this course of action is found in the New Testament book of 2 Corinthians…

“Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever?” (2 Corinthians 6:14-15).

A “yoke” is a device that is placed between two animals that unites them when pulling a wagon or a plow. Much like the challenges faced by those who attempt to yoke two mismatched animals, this passage warns us that problems are certain to result whenever a Christian is harnessed in marriage together with someone whose first priority is something other than Christ.

While it’s possible for a Christian marriage partner to exert a positive spiritual influence upon his or her spouse, the opposite is often more likely to be true in these types of relationships. Thus, we are provided with the Biblical admonitions given to us in the passages quoted above. Those who disregard these warnings in pursuit of such relationships do so at great risk.

(1) Guzik, Dave, 1 Timothy 5 – How To Treat People In The Church, https://enduringword.com/bible-commentary/1-timothy-5/

(2) Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1805). Nashville, TN: Holman Bible Publishers.

XIV

“And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not” (1 Timothy 5:13).

This verse presents us with another issue that carries modern-day implications: the threat of idleness and the temptation to “…start gossiping and become busybodies, talking about things that are none of [our[ business” (CEV).

From a first-century perspective, a Godly older widow was likely to hold a far different mindset than most younger widows. You see, the approaching prospect of departure from this earthly life would naturally serve to direct her attention to things of eternal significance. That, along with the maturity that often accompanies a lifetime’s worth of experience, would encourage an older widow to reject frivolous pursuits like gossip and nosiness in favor of activities that were far more spiritually productive.

However, a younger widow who was lacking in those qualities was likely to learn something far different: “They also begin to gossip and try to run other people’s lives” (ERV). Perhaps even more disturbing is the fact that these qualities were also characteristic of the false teachers who had worked their way into the first-century church. For instance, consider the similarities between the concerns noted here in 1 Timothy 5:13 and those who were promoting false doctrine in the early church…

“As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith. Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith, from which some, having strayed, have turned aside to idle talk” (1 Timothy 1:3-6).

“For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain” (Titus 1:10-11).

For a Godly young widow, this was not the sort of behavior that was appropriate to emulate. As another commentator observed centuries ago…

“It is a great error and abuse of religion, to make it a cloak for idleness or any other sin. The servant who waits for the coming of his Lord aright, must be working as his Lord has commanded. If we are idle, the devil and a corrupt heart will soon find us somewhat to do.” ₍₁₎

(1) Matthew Henry, Matthew Henry’s Concise Commentary [Commentary on 2 Thessalonians 3:6-15] https://www.christianity.com/bible/commentary.php?com=mhc&b=53&c=3

XV

“They also learn to waste their time in going around from house to house; but even worse, they learn to be gossips and busybodies, talking of things they should not” (1 Timothy 5:13 GNB).

The verse quoted above mentions two different types of people: “gossips” and “busybodies.” While these references are closely related, there are some subtle differences between them. For instance, a “busybody” is a talkative, meddlesome person who pries into the affairs of others. One such reference to this type of behavior is found in 2 Thessalonians 3:11. On the other hand, a “‘gossip” is a person who spreads rumors or idle, fruitless tales. ₍₁₎

One of the best ways to handle gossip is to refuse to participate in spreading it. If we are faced with a situation that could eventually lead to rumor-mongering or promote idle, fruitless speculation, the proper response is to first engage in a private, direct conversation with the person (or persons) involved.

Consider Jesus’ guidance on this subject from the Gospel of Matthew….

“If another believer sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back” (Matthew 18:15 NLT).

Jesus also offered another good incentive to refuse to take part in gossip…

“I promise you that on the day of judgment, everyone will have to account for every careless word they have spoken” (Matthew 12:36 CEV).

The word translated “careless” in that passage conveys the idea of laziness or something worthless. In the verse that follows the passage quoted above, Jesus also went on to say this: “Your words now reflect your fate then: either you will be justified by them or you will be condemned” (Matthew 12:37 TLB). This reminds us that Christ will call us to account for every idle, careless word we’ve ever spoken. That future reality should prompt us to refrain from participating in gossip or meddling in the affairs of others today.

Finally, the Old Testament book of Proverbs offers several practical insights that we would do well to remember and apply in this area…

“Don’t tell your secrets to a gossip unless you want them broadcast to the world” (Proverbs 20:19: TLB)

“He who goes about as a talebearer reveals secrets, but he who is trustworthy and faithful in spirit keeps the matter hidden” (Proverbs 11:13 AMPC).

“Gossip is spread by wicked people; they stir up trouble and break up friendships” (Proverbs 16:28 GNT).

“Where there is no wood, a fire goes out, and where there is no gossip, contention ceases” (Proverbs 26:20 NET).

(1) See Nelson’s Illustrated Bible Dictionary, “busybody” [pg. 207] and “gossip” [pg. 407]

XVI

“Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully” (1 Timothy 5:14).

Paul the Apostle’s counsel regarding remarriage here in 1 Timothy 5:14 seems to run counter to a statement he made in the Biblical book of 1 Corinthians…

“A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God” (1 Corinthians 7:39-40 ESV).

While these directives may appear to contradict one another, it’s important to consider the context for each message. For instance, 1 Timothy 5:3-16 addresses the role of the church in assisting older widows who had no other means of support. That portion of Scripture established several parameters that served to determine when it was appropriate to render such assistance.

Some of those factors included a widow’s age (sixty years or older according to 1 Timothy 5:9), her general character, and the presence of other family members who could help. Paul then went on to differentiate those widows from others who were younger and might seek to remarry after the loss of a husband.

There were two important considerations regarding these younger widows. As mentioned earlier, Paul was concerned that their desire to enter another marriage relationship might eventually grow stronger than their devotion to Christ. He then identified another potential risk: the danger associated with too much idle time (see 1 Timothy 5:11-13).

That brings us to Paul’s letter to the Corinthian church. Singleness was the preferred option for those who could accept it. For those who could not do so without falling prey to unhealthy choices (like the younger widows within the church at Ephesus), 1 Timothy 5:14 provided encouragement to remarry.

Finally, one author directs our attention to the latter portion of this verse and its admonition “…to give the enemy no opportunity for slander” (NIV)…

“Here we have another example of one of the main thoughts of the Pastoral Epistles. They are always concerned with how the Christian appears to the outside world. Does he give opportunity to criticize the Church or reason to admire it? It is always true that ‘the greatest handicap the Church has is the unsatisfactory lives of professing Christians’ and equally true that the greatest argument for Christianity is a genuinely Christian life.” ₍₁₎

(1) Barclay, William. “The Perils Of Idleness (1 Timothy 5:11-16)”. “William Barclay’s Daily Study Bible“.

XVII

“For some have already turned aside after Satan” (1 Timothy 5:15).

This passage serves to focus our attention upon the consequences that may occur whenever we fail to make God-honoring choices. Here in 1 Timothy 5:11-15, that scenario likely involved those who had broken their vows or entered relationships with those who had little or no interest in serving Christ. Unfortunately, these choices were much like exit roads that ultimately led to the same destination: “…some have already turned away to follow Satan” (NASB).

So how can we explain this response? Well, perhaps some of these individuals had come under the negative influence of false teachers. It’s also possible that they had been persuaded to abandon Christ through their relationships with spouses who were outside the faith. Whatever the reason, it’s clear that negative consequences had already started to spread within the church.

The most serious of those consequences involved a decision by some members of the church to forsake God’s path to follow Satan, their spiritual adversary. Since the Scriptures identify Satan as a being who is evil (Matthew 6:13), wicked (1 John 2:13), a liar and murderer (John 8:44), and a deceiver (Revelation 20:10), nothing good can ultimately result from that choice.

This also serves to remind us that our decisions often lead to tangible repercussions for better or worse. In the worst-case scenario, some of those decisions might lead to consequences that resonate eternally. In the case of the church at Ephesus, those ramifications likely assumed multiple forms…

“Some of the young widows had given up their commitment to serve Christ… perhaps either by following false teachers and spreading their false doctrine or by marrying unbelievers and bringing disgrace upon the church.” ₍₁₎

Much like those mentioned here in 1 Timothy 5:15, we also make real choices in real time that lead to real consequences that carry a real eternal impact. Perhaps this is why Ephesians 5:15-18 tells us, “Be very careful, then, how you live-not as unwise but as wise, making the most of every opportunity, because the days are evil. Therefore do not be foolish, but understand what the Lord’s will is.”

Finally, this section ends with some closing instructions: “If any believing man or woman has widows, let them relieve them, and do not let the church be burdened, that it may relieve those who are really widows” (1 Timothy 5:16). If we follow the practical instruction given to us in 1 Timothy 5:3-16, we are sure to make good, God-honoring decisions regarding family members who genuinely need our support.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 5:15). Nashville, TN: Thomas Nelson Publishers.

XVIII

“Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine” (1 Timothy 5:17).

This passage tells us that church leaders who work hard to explain what the Bible says and means should be treated with additional respect. As mentioned earlier in our look at 1 Timothy chapter three, these congregational leaders are variously identified as “elders,” “pastors,” “rulers,” and/or “overseers.” These designations serve to distinguish those who exercise care and authority over a church congregation.

While a gifted teacher may sometimes make this responsibility look easy to a casual observer, we may may not fully appreciate the challenges that a congregational teacher often encounters. This helps explain why such leaders deserve to be recognized, especially in terms of honor and financial compensation.

However, one source presents us with an alternative view to consider regarding this passage…

“Some leaders have one spiritual gift and others another. Leaders must focus on their giftedness and allow other gifted Christians to pick up the slack. Some believers are wonderfully gifted for leadership, often in several ways. Those who function in several areas need to be rewarded for their efforts and protected by the church in their areas of ineffectiveness. We as the body of Christ rejoice in the giftedness of our members, but we also need to remember that we desperately need one another (cf. 1 Cor. 12:7)!” ₍₁₎

Since no single minister is equally gifted in every area of ministry, this author makes an important point that bears repeating: “Those who function in several areas need to be rewarded for their efforts and protected by the church in their areas of ineffectiveness.” This reminds us that God’s call to leadership may sometimes require us to minister in areas that correspond poorly with our gifts and/or personal strengths. Much like Paul the Apostle’s “thorn in the flesh,” these challenges often serve to further our dependence upon Christ.

Those who prayerfully do the best they can in such areas should be protected by the church and recognized for their service in less than ideal circumstances. Nevertheless, those who serve with excellence, especially “in the word and doctrine,” should be acknowledged and compensated to a greater degree whenever possible. In the words of another source, “One honor goes to him because of the position which he occupies. Extra honor goes to him if he serves with distinction.” ₍₂₎

(1) Dr. Bob Utley. Free Bible Commentary, [1 Timothy 5:17] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_05.html

(2) Kent, Homer A., Sr. “Obligations of Pastor and Congregation to Each Other.” Bibliotheca Sacra 124:496 (October-December 1967): 332-38 [pp.182-183]. Quoted in Dr. Thomas L. Constable, Notes on 1 Timothy 2021 Edition [2. The discipline and selection of elders 5:17-25] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

XIX

“For the Scripture says, ‘You shall not muzzle an ox while it treads out the grain,’ and, ‘The laborer is worthy of his wages’” (1 Timothy 5:18).

1 Timothy 5:18 is a Biblical verse that is far more significant than it may appear. You see, the references contained here within 1 Timothy 5:18 tell us something important about the larger subject of Biblical inspiration. But before we get to that subject, there are a few last items to consider as we close our discussion of support for church leaders.

Three brief insights from the following authors can help advance our understanding of this passage…

“The principle that those who serve God’s people should be paid (when possible, of course) is supported by the passages of Scripture quoted by Paul: Deuteronomy 25:4 and Luke 10:7… Paul explained in 1 Corinthians 9:11 that if one sows spiritual things (such as labor in the word and doctrine), it is entirely appropriate for them to reap material things among those who they do the spiritual work.” ₍₁₎

“The ox must be allowed to eat from the place where it works. Likewise, the elder must be allowed to receive financial support from the people to whom he ministers.” ₍₂₎

“Men called of God would preach whether they are paid or not, but God ordained they are to live by their ministry (1 Cor 9:7–11). Paul says that even the animals reaped from their toils as was told they should in Deuteronomy 25:4.” ₍₃₎

While Paul the Apostle sometimes engaged in outside employment to support his ministerial work, he also made certain to endorse the legitimacy of full-time ministry as well. Perhaps the clearest expression of Paul’s support for vocational ministry is found in the New Testament book of 1 Corinthians…

“Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel” (1 Corinthians 9:13-14).

Paul also communicated the proper attitude towards ministry support in his epistle to the Galatian churches when he said, “Let him who is taught the word share in all good things with him who teaches” (Galatians 6:6). Therefore, 1 Timothy 5:18 presents us with an important principle: if God is concerned for the welfare of an ox as it is fed from the work it performs, then how much more should a minister of God’s Word receive support from those who are fed through his ministry?

(1) Guzik, Dave, 1 Timothy 5 – How To Treat People In The Church, (17-18) https://enduringword.com/bible-commentary/1-timothy-5/

(2) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Ti 5:18). Bellingham, WA: Lexham Press.

(3) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2504). Nashville: Thomas Nelson.

XX

“For the Scripture says, ‘You shall not muzzle an ox when it treads out the grain,’ and, ‘The laborer deserves his wages’” (1 Timothy 5:18 ESV).

To grasp the significance behind 1 Timothy 5:18, it’s important to note the three-fold structure of this passage…

• “…the Scripture says.“
• “You shall not muzzle an ox when it treads out the grain.“
• “The laborer deserves his wages.“

Notice that 1 Timothy 5:18 quotes an Old Testament passage (“Do not muzzle an ox…” [Deuteronomy 25:4]) alongside the words of Jesus as recorded in Luke 10:7.  It then refers to both as Scripture. This brief passage thus informs us that God’s inspiration of the Bible covers both the Old and New Testaments. The following authors also alert us to the true significance of this passage…

“Writing sometime between A.D. 62-65, Paul quotes from Luke 10:7 and calls it ‘Scripture’ (1 Tim. 5:18). Therefore, Luke’s Gospel must have been in circulation long enough before that time in order for both Paul and Timothy to know its contents and regard it as Scripture. (By the way, this was no minor claim for Paul to make. In effect, he was making the bold assertion that Luke’s Gospel was just as inspired as the Holy Jewish Bible-the Old Testament he treasured so much!)” ₍₁₎

“This reference is a remarkable testimony to the divine inspiration of the gospel of Luke, with Paul quoting Luke 10:7 as authoritative Scripture. Paul had been accompanied by Luke on some of his earlier missionary voyages. Luke would even be with him in his last days (II Timothy 4:11). Paul probably had frequent contact with his physician throughout his later life. He must have had ample opportunity to read Luke’s gospel, perhaps even helping him with its composition. He realized not only that it was truly a product of the Spirit’s inspiration, but also that these particular words had been spoken by the Lord Jesus, and thus were of special importance in this connection.” ₍₂₎

“Thus Paul here quoted from the Christian gospels, extending to them the full authority and status of Scripture. As 1 Timothy was written during that period shortly before Paul’s second imprisonment, the bearing of this on the date of Luke’s gospel, which he here quoted, should not be overlooked. Here is an insurmountable denial of the late dating of Luke. ‘The conclusion is inevitable that the writer of this epistle was acquainted with and quoted from the gospel of Luke.’” ₍₃₎

(1) Norman L. Geisler, Frank Turek, I Don’t Have Enough Faith To Be An Atheist [pg 241]

(2) Institute for Creation Research, New Defender’s Study Bible Notes [1 Timothy 5:18] https://www.icr.org/bible/1Tim/5/18/

(3) A. C. Hervey, The Pulpit Commentary, Vol. 21, 1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950) [p.99] quoted in Coffman, James Burton. “Commentary on 1 Timothy 5:18”. “Coffman Commentaries on the Old and New Testament”. “https://www.studylight.org/commentaries/eng/bcc/1-timothy-5.html“. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XXI

“Do not receive an accusation against an elder except from two or three witnesses” (1 Timothy 5:19).

1 Timothy 5:19 continues with some valuable counsel regarding accusations that are brought against someone who serves in a leadership capacity. This important topic will occupy the focus of our next few studies.

We can begin by observing that the “two or three witness” standard mentioned here has its origin in the Old Testament Law…

“Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness” (Deuteronomy 17:6).

“One witness shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established” (Deuteronomy 19:15).

“Whoever kills a person, the murderer shall be put to death on the testimony of witnesses; but one witness is not sufficient testimony against a person for the death penalty” (Numbers 35:30).

This principle serves to remind us that those who hold positions of authority are held to the same standards as others. We can turn once again to the Old Testament Law for additional insight into this fundamental concept: “You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. In righteousness you shall judge your neighbor” (Leviticus 19:15).

So we must verify an accusation against someone who holds a leadership position with two or three other witnesses just like anyone else. The difference is that a person who holds an official position of power, authority, and responsibility is someone who faces greater accountability. You see, the following verse will go on to tell us that a person in a visible position of leadership is subject to a visible rebuke for sinful behavior.

But before we discuss that passage, we should also recognize that this principle offers protection for church leaders as well. One source offers an explanation that we will explore more fully in our next study…

“Church leaders are not exempt from sin, faults, and mistakes. But they are often criticized for the wrong reasons—minor imperfections, failure to meet someone’s expectations, personality clashes. Thus, Paul said that accusations should not even be heard unless two or three witnesses confirm them. Sometimes church leaders should be confronted about their behavior, and sometimes they should be rebuked. But all rebuking must be done fairly and lovingly and for the purpose of restoration.” ₍₁₎

(1) Life Application Study Bible [1 Timothy 5:19-21] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XXII

“Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses” (1 Timothy 5:19 NET).

In today’s internet age of online commentary and opinion, it is relatively easy for an individual with a grievance (real or imagined) to bring an accusation (real or imagined) against a product, an organization, or a person.

For instance, an advocacy group might seek to flood social media with auto-generated allegations against those who hold opposing views. Unscrupulous vendors may post fictitious “reviews” that are designed to reflect poorly upon a competing product, service, or business. Churches or other religious organizations may find it necessary to disable the comments section of a media presentation to eliminate a platform for spammers, cultists, militant secularists, or others who seek to promote a different agenda.

These present-day realities help make the ancient counsel given to us in 1 Timothy 5:19 even more timely and compelling: “Don’t pay attention to an accusation against a spiritual leader unless it is supported by two or three witnesses” (GW).

This directive recognizes that a good church leader must sometimes confront those who engage in various forms of inappropriate conduct. While such confrontations are ideally designed to help others become more Christ-like, some may choose to respond in a more negative or contentious manner. Thus, the principle given to us here in 1 Timothy 5:19 serves to protect a leader from baseless, frivolous, or undeserved accusations.

One commentator expands upon this idea with the following observation…

“Throughout Scripture, an accusation of misconduct against any member of God’s community must be substantiated by testimony from multiple witnesses (Deut. 19:15; Matt. 18:16; 2 Cor. 13:1; Heb. 10:28). This standard of reliable evidence is all the more essential when charges are brought against an elder, whose office deserves special respect and whose maturity the church has (presumably) verified (3:1–7; 5:22, 24, 25)” ₍₁₎

Another well-known preacher from an earlier generation offered some clever and practical advice for dealing with unfounded accusations against an elder…

“[Charles] Spurgeon advised in Lectures to My Students that when people come to a pastor with gossip, he should say, ‘Well, all this is very important, and I need to give it my full attention – but my memory isn’t so good and I have a lot to think about. Can you write it all down for me?’ Spurgeon says this will take care of it, because they won’t want to write down their gossip.” ₍₂₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2162). Orlando, FL: Reformation Trust.

(2) Guzik, Dave, 1 Timothy 5 – How To Treat People In The Church, https://enduringword.com/bible-commentary/1-timothy-5/

XXIII

“Don’t listen to any charge against a church leader, unless at least two or three people bring the same charges” (1 Timothy 5:19 CEV).

This passage provides us with an opportunity to examine the right way to interact with spiritual leaders who may have acted in an ill-advised manner or others with whom we may disagree. We can begin with the recognition that there may be instances where strong disagreements can develop between individual Christians and/or those who hold positions of spiritual authority.

If the disagreement involves a clearly unscriptural teaching or an action that is unquestionably inappropriate for a God-honoring person, we would do well to follow the pattern established by Jesus in Matthew 18:15-17…

“…if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.”

Nevertheless, Paul the Apostle adopted an alternative approach in confronting the Apostle Peter regarding an issue in the early church…

“But when Peter came to Antioch I had to oppose him publicly, speaking strongly against what he was doing, for it was very wrong… When I saw what was happening and that they weren’t being honest about what they really believed and weren’t following the truth of the Gospel, I said to Peter in front of all the others…” (Galatians 2:11, 14 TLB).

So why didn’t Paul follow Jesus’ counsel from the Gospel of Matthew in this instance? Well, we should note that Peter decided to isolate non-Jewish Christians because they did not keep the Old Testament law (see Galatians 2:11-21). This is what prompted Paul’s response. Since Peter was a recognized leader within the church, his decision influenced several others to follow his poor example. That group included Barnabas, another well-known and respected leader within the first-century Christian community.

For these reasons, Paul employed a corrective principle that differed from the one given to us in Matthew 18. Paul clarified that principle here in 1 Timothy 5:19-20: “… Those who are sinning rebuke in the presence of all, that the rest also may fear.” This approach would undoubtedly exert a strong influence upon others who might also be tempted to wander into various areas of false doctrine.

XXIV

“Those who are sinning rebuke in the presence of all, that the rest also may fear” (1 Timothy 5:20).

A careful analysis of this passage reveals a critical detail that might easily be overlooked. You see, the sinful behavior referenced within this verse was not a mistake, an accident, or a momentary indiscretion. Instead, this passage refers to “Those who are sinning…” or those who were continuously engaged in sin. The following translations clearly serve to establish this connection…

“As for those who persist in sin…” (ESV).

“Those who continue in sin…” (NASB).

“Confront those who persist in sinning…” (Mounce).

When continued, unrepentant sin occurs, a decision to address the matter in a public setting with wisdom, discernment, and sensitivity may be in order. This not only minimizes the potential for gossip and unwarranted speculation but also provides an example that may help deter others who are inclined to follow a similar path.

One Pastoral leader strikes an appropriate balance in his analysis of this passage…

“If the facts are known that a church leader has sinned, he is to be rebuked. The question arises, Is this to be done publicly? I believe that when a member of a church sins and it does not concern the congregation it should never be brought out into the open, nor should it be confessed publicly.

However, when a leader of the church, an officer in the church, sins, and it has hurt the church, then I think it is time to call names. It may also be time to drop his name from the roll of membership. Great harm can be done to a church by sin in the life of its leaders, and this is the way Paul says it should be dealt with.” ₍₁₎

The Scriptures also address the public nature of a rebuke in the continued presence of sinful behavior in the New Testament letter of 1 Corinthians…

“When you have gathered together, I am with you in spirit. Then, in the name of our Lord Jesus, and with his power, hand such a person over to Satan to destroy his corrupt nature so that his spiritual nature may be saved on the day of the Lord” (1 Corinthians 5:3-5).

Finally, one commentator summarizes the essence of this passage with a concluding thought…

“Elders are not to be condemned on insufficient evidence; nor are they to be exempted from discipline because of their office and authority if their sin is demonstrated.” ₍₂₎

(1) J. Vernon McGee, Thru The Bible with J. Vernon McGee, 1 Timothy 5:1-25 Relationship Of Ministers To Different Groups In The Local Church, Copyright 1981 by J. Vernon McGee

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2162). Orlando, FL: Reformation Trust.

XXV

“I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality” (1 Timothy 5:21).

In addition to what we read here concerning the subject of partiality, the Biblical epistle of James also addresses this topic in a very direct manner…

“My dear brothers and sisters, how can you claim to have faith in our glorious Lord Jesus Christ if you favor some people over others? For example, suppose someone comes into your meeting dressed in fancy clothes and expensive jewelry, and another comes in who is poor and dressed in dirty clothes. If you give special attention and a good seat to the rich person, but you say to the poor one, ‘You can stand over there, or else sit on the floor’—well, doesn’t this discrimination show that your judgments are guided by evil motives?” (James 2:1-4 NLT).

This reference to favoritism (or partiality) identifies someone “…who, when responsible to give judgment, has respect to the position, rank, popularity, or circumstances of men, instead of their intrinsic conditions, preferring the rich and powerful to those who are not so.” ₍₁₎ However, these cautionary references are not exclusive to the New Testament…

“You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man’s presence, for the judgment is God’s…” (Deuteronomy 1:17).

“You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous” (Deuteronomy 16:19).

“…Judge carefully, for with the LORD our God there is no injustice or partiality or bribery” (2 Chronicles 19:7 NIV).

Thus, we should remember the words of Acts 10:34: “…God shows no partiality and is no respecter of persons” (AMPC). In the words of one Pastoral author…

“The exhortation was against being a respecter of persons, giving preferential treatment to some. Every person is equal in God’s eyes. So if I, as a minister of God, become a respecter of persons, then I am misrepresenting God. How important it is that we understand that everyone is of equal importance in the eyes of God. God loves us all the same. He doesn’t have favorites. He loves us all supremely, and we should follow His example. We need to treat all people, regardless of their status in life, with dignity and respect. To do less is to offend Him.” ₍₂₎

(1) G4382 prosopolempsia Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers

(2) Chuck Smith, The Word For Today Bible, study note on 1 Timothy 5:21 pg 1593

XXVI

“Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure” (1 Timothy 5:22).

There are several ways to understand the idea of “laying hands upon someone” when used in the context of 1 Timothy 5:22. For example, we can associate this reference with the ceremonial act of ordination to a position of ministry. As implied in the passage quoted above, this type of leadership appointment should never be taken without prayerful and detailed consideration.

This should also prompt us to recall Paul the Apostle’s counsel regarding the appointment of elders from earlier within this letter: “But let these also first be tested…” (1 Timothy 3:10). For instance, it would be unwise to ordain a gifted person into the ministry before that person is ready to assume the challenges associated with a ministerial position.

One way to avoid that issue is to look for the traits and characteristics mentioned earlier in 1 Timothy chapter three as well as the Pastoral Epistle of Titus. Those attributes include the following qualities…

“…not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence… not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil” (1 Timothy 3:3-7).

“…blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict” (Titus 1:7-9).

These qualifications provide us with some important standards to consider in the area of church leadership. For instance, a person who holds a position of wealth, prominence, or status is not necessarily suited for a church leadership position based on those qualities alone. If we exclude or minimize the characteristics given to us in the passages quoted above in favor of such qualities, we may be faced with an unpleasant, embarrassing, or disastrous situation later.

Much like a sports team that promotes a promising athlete to the major-league level before he or she is ready, those who promote a gifted, but ill-prepared person to a leadership position also bear a degree of responsibility if that person should ever fail.

XXVII

“Do not lay hands on anyone hastily and so identify with the sins of others. Keep yourself pure” (1 Timothy 5:22 NET).

We can heed the admonition given to us in this passage if we prayerfully and carefully consider those we seek to promote before we promote them. While any fallible human being is susceptible to falling into sin, there should be no obvious character deficiencies or advance warning signs that might later cause one to think, “I should have seen that coming” when considering others for advancement.

In addition to serving as a cautionary message, we can also apply this passage in several other ways. One commentator provides us with a range of potential applications…

“We all have enough sin of our own; we do not need to add to it by partaking in the sins of others. There are many ways we can do this. We can share in the sins of others by setting a bad example before them. We can share in the sins of others by approving of them or ignoring them. We can share in the sins of others by joining a church that spreads dangerous teachings.” ₍₁₎

Another potential application involves the restoration of an errant Christian brother or sister. In this view, the phrase “laying on of hands” signals an act of reinstatement, acceptance, and fellowship. Therefore, a leader who prematurely restores someone who has fallen into sin will be called into question if that person subsequently fails to demonstrate the fruit of a truly repentant life.

Finally, this verse closes with a brief but important reminder: “Keep yourself pure.” You see, it is possible to focus upon these standards in others to such a degree that we fail to apply them to ourselves. Much like a signal or an alarm, this passage should remind us to observe an important Biblical admonition: “…let the man who feels sure of his standing today be careful that he does not fall tomorrow” (1 Corinthians 10:12 Phillips).

The source quoted earlier follows with a valuable insight: “This connects to an important idea. If Timothy was called to observe and assess the lives of others, it was important that he pay even more attention to his own life.” This passage of Scripture should thus encourage us to seek God each day for the wisdom, perception, and discernment necessary to make good decisions.

We can avoid identifying with the sins of others if we prayerfully seek God’s illumination for any similar “blind spots” that may exist within our own lives.

(1) Guzik, Dave, 1 Timothy 5 – How To Treat People In The Church, https://enduringword.com/bible-commentary/1-timothy-5/

XXVIII

“No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities” (1 Timothy 5:23).

1 Timothy 5:23 has been the source of considerable controversy for many within the Christian community over the years. We can begin our consideration of this passage with a question: why would Paul the Apostle advise this course of action?

To address this question, it’s helpful to remember that water quality in the ancient world was often poor. This meant that wine (or wine mixed with water) was sometimes safer to drink. Since the fermentation process helped eliminate some of the harmful elements that might be present within a body of water, a person who suffered from a digestive disorder would be better served to drink a little wine.

This brief passage also touches upon two larger topics: alcohol consumption and the permissibility of medicinal remedies.

We can begin with the medicinal aspects of this passage by remembering that the context of this verse involved Timothy’s physical health. With this in mind, it’s interesting to note that the Biblical author Luke is known to have accompanied Paul during the period in which he wrote this letter. Since Luke was a physician by trade, it’s possible that he had a hand in suggesting this course of treatment. ₍₁₎

We should also note that “a little” wine was prescribed for Timothy’s digestive ailment and his “frequent infirmities.” Today, we might associate this directive with the word “dosage.” In other words, “wine” was the prescribed remedy for Timothy’s afflictions and “a little” was the recommended dosage.

This has led one Biblical scholar to conclude, “Paul recognizes a medicinal value of wine. Believers are free to make use of ordinary means in caring for themselves. It is no mark of faith to reject the advice of doctors or to forego medical treatment.” ₍₂₎ Another commentator bridges the gap between wine as a medicinal remedy and the subject of alcohol consumption that we’ll consider next…

“This is a text which has much troubled those who are advocates of total abstinence. It must be remembered that it does not give any man a licence to indulge in drink to excess; it simply approves the use of wine where it may be medicinally helpful. If it does lay down any principle at all, E. F. Brown has well stated it: ‘It shows that while total abstinence may be recommended as a wise counsel, it is never to be enforced as a religious obligation.’ Paul is simply saying that there is no virtue in an asceticism which does the body more harm than good.” ₍₃₎

(1) See Coffman, James Burton. “Commentary on 1 Timothy 5:23”. “Coffman Commentaries on the Old and New Testament”. “https://www.studylight.org/commentaries/bcc/1-timothy-5.html“. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2162). Orlando, FL: Reformation Trust.

(3) Barclay, William. “Advice For Timothy (1 Timothy 5:23)”. “William Barclay’s Daily Study Bible”

XXIX

“Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses” (1 Timothy 5:23 NIV)

In his Biblical letter to the church at Ephesus, Paul the Apostle offered the following guidance regarding alcohol abuse: “Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit” (Ephesians 5:18). “Debauchery” expresses the general idea of moral corruption- and alcohol’s role in that regard is recognized among those who have seen or experienced its effects.

The Scriptures offer a glimpse into this harsh reality with the record of an incident in the life of Noah. Noah was a God-honoring man who once got so drunk that he passed out naked (Genesis 9:18-22). We can find another example in the book of the Old Testament prophet Habakkuk (see Habakkuk 2:15-16) as well as the shockingly immoral account of Lot and his daughters (Genesis 19:30-38).

Although the Scriptures do not mandate complete abstinence from alcohol (John 2:1-11), a decision to voluntarily limit one’s freedom in this area will often prove to be the wisest course of action. While two Christians of good conscience may differ regarding the propriety of alcoholic beverages, each should agree that the Bible clearly condemns alcohol abuse. We find one such condemnation in the cautionary message of Proverbs 23:29-35…

“Who has anguish? Who has sorrow? Who is always fighting? Who is always complaining? Who has unnecessary bruises? Who has bloodshot eyes? It is the one who spends long hours in the taverns, trying out new drinks. Don’t gaze at the wine, seeing how red it is, how it sparkles in the cup, how smoothly it goes down. For in the end it bites like a poisonous snake; it stings like a viper.

You will see hallucinations, and you will say crazy things. You will stagger like a sailor tossed at sea, clinging to a swaying mast. And you will say, ‘They hit me, but I didn’t feel it. I didn’t even know it when they beat me up. When will I wake up so I can look for another drink?’” (NLT).

Therefore, we would be well-advised to follow the Bible’s counsel regarding alcohol consumption…

“Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery (or corruption), not in dissension and jealousy… Take care that your hearts aren’t dulled by drinking parties, drunkenness, and the anxieties of day-to-day life… Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed.” (Romans 13:13 [NIV], Luke 21:34 [CEB], 1 Peter 1:13 [NIV]).

XXX

“Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later. Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden” (1 Timothy 5:24-25).

It is sometimes easy to observe the sinful behaviors of other human beings but some types of sinful conduct may not be noticeable at all. Of course, it is also true that there are many who are highly skilled in disguising their sinful activities- at least for a while.

In considering this passage, it’s important to begin with the recognition that every genuine Christian is a “work in progress” to one degree or another. Since God is patient, merciful and gracious, those who truly desire to live God-honoring lives may be permitted to overcome their sinful inclinations in private and avoid the discomfort associated with their public display. In this respect, we can apply the words of Romans 2:4: “…God’s kindness is intended to lead you to turn from your sins” (CJB).

On the other hand, we cannot hide sinful and unrepentant behaviors forever. Consider the following Biblical admonitions concerning this subject…

“There is nothing hidden that will not be revealed. There is nothing kept secret that will not come to light” (Mark 4:22 GW).

“Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13 NIV).

“…do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God” (1 Corinthians 4:5 NET).

There are many who seem to believe they can ignore such counsel and adopt an attitude of disrespect towards the God of the Scriptures without any repercussions. In fact, Israel’s King Solomon discussed this attitude when he wrote, “Because God does not punish sinners instantly, people feel it is safe to do wrong” (Ecclesiastes 8:11 TLB).

While it may seem as if people will never be called to account for their inappropriate behaviors, no one “gets away with it” forever. As we’re reminded in Romans 2:6, God “…will give to each person according to what he has done” (Mounce). Therefore, we would do well to humbly ask God to help us overcome our sinful inclinations now, for it is better to address such things in the present than deal with the consequences of inaction in the future.

XXXI

“The sins of some people are obvious, going before them into judgment, but for others, they show up later. Similarly good works are also obvious, and the ones that are not cannot remain hidden” (1 Timothy 5:24-25 NET).

“I have seen everything in this meaningless life, including the death of good young people and the long life of wicked people” (Ecclesiastes 7:15 NLT).

When the guilty are punished, it’s not unusual to hear someone remark that he or she “got what they deserved.” Yet one of the great paradoxes of human existence is that people don’t always get what they deserve in life, at least as far as we can tell.

For instance, we might expect a God-honoring person who reflects the qualities of 1 Corinthians 13:4-7 to receive the blessings of a long, healthy, and prosperous life. On the other hand, we might also expect those who are cruel, mean-spirited, and immoral to be repaid in kind. But that is not always the case. Instead, the honorable sometimes perish while the wicked appear to prosper.

This was a reality that Solomon, the human author of the Biblical book of Ecclesiastes found senseless, (CEV), useless (GNB), and pointless (GW). Yet Solomon was not the only Biblical author to make this observation…

“… I almost stumbled and fell, because it made me jealous to see proud and evil people and to watch them prosper. They never have to suffer, they stay healthy, and they don’t have troubles like everyone else…Yet all goes well for them, and they live in peace. What good did it do me to keep my thoughts pure and refuse to do wrong?” (Psalm 73:2-5, 12-13 CEV).

Like Solomon, the Psalmist also struggled with this seeming contradiction- until he had a change of perspective…

“It was hard for me to understand all this! Then I went to your temple, and there I understood what will happen to my enemies. You will make them stumble, never to get up again. They will be terrified, suddenly swept away and no longer there. They will disappear, Lord, despised like a bad dream the morning after” (Psalm 73:16-20 CEV).

As the Psalmist began to seek the answer to this question from God’s perspective, the truth became evident. From our vantage point, it may seem as if some will never have to answer for their deeds but as we’re reminded in the New Testament book of Romans, “…each of us shall give account of himself to God” (Romans 14:12).

XXXII

“The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. So also good works are conspicuous, and even those that are not cannot remain hidden” (1 Timothy 5:24-25 ESV).

“Here Paul is reminding Timothy that some people hide their sins well. He is encouraging him to remember that such people will eventually be exposed. This principle is demonstrated virtually every time a well-respected pastor or church leader is revealed to have betrayed the trust of his congregation by engaging in some long term sinful practice.”

Unfortunately, the paragraph above was written by someone who later resigned from a church leadership position for secretly engaging in an adulterous affair. ₍₁₎ Like many other fallible human beings, this person knew what was right but struggled to act upon that knowledge. So how can we identify and avoid a similar situation?

Well, one subtle pitfall to avoid involves the mental process of compartmentalization. This describes the act of isolating our actions, feelings, or responsibilities into separate behavioral “compartments.” While this may represent a good time-management strategy, a problem develops when we attempt to separate incompatible values or activities from one another. A person who isolates and compartmentalizes his or her relationship with Christ will find it easier to indulge in sinful behaviors. He or she will also find it easier to justify thoughts and acts that are incompatible with Jesus’ teachings.

Another danger involves rationalization. “Rationalization” can be defined as “a way of describing, interpreting, or explaining something (such as bad behavior) that makes it seem proper, more attractive, etc.” ₍₂₎ In a spiritual sense, this takes place whenever we seek to exempt ourselves for engaging in a Biblically inappropriate behavior.

While these terms are relatively new, they actually describe old behaviors that are packaged in a different way. Consider the following observation from the Old Testament book of Proverbs…

“This is the way of a woman who commits adultery: She eats, wipes her mouth, and says, ‘I haven’t done anything wrong!’” (Proverbs 30:20 GW).

Another translation of that passage says, “An unfaithful wife says, ‘Sleeping with another man is as natural as eating’” (CEV). In this rendering, “doing what comes naturally” serves as the justification or rationalization that permits one to engage in an adulterous affair.

It’s important to recognize that God sees through our efforts to excuse such things. These psychological rationales (and others like them) will eventually crumble for “we must all stand before Christ to be judged and have our lives laid bare—before him. Each of us will receive whatever he deserves for the good or bad things he has done in his earthly body” (2 Corinthians 5:10 TLB).

(1) This quote has been altered slightly to protect those who were victimized and hurt by this incident.

(2) “Rationalization.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/rationalization. Accessed 1 Mar. 2021.

XXXIII

“Some people’s sins are obvious, going before them to judgment, but the sins of others surface later. Likewise, good works are obvious, and those that are not obvious cannot remain hidden” (1 Timothy 5:24-25 HCSB)

The Biblical book of Revelation contains two chapters that consist entirely of messages from Jesus to seven churches that were active during the New Testament era. However, that portion of Scripture is more than just a series of personal letters; it also contains many important truths for those who are willing to examine them closely.

The ancient church of Ephesus was the first church to receive such a letter. Following a brief introduction, Jesus began His message with a simple but important statement: “I know all the things you do…” (Revelation 2:3 NLT). Although this letter was addressed to a church that existed centuries ago, we can also say that this statement is applicable to everyone. In other words, Jesus can say, “I know all the things you do” to every human being who has ever lived.

This may represent a troubling or comforting thought depending on the individual. For instance, those who seek to hide their misconduct or believe they can escape the consequences of their actions should be especially concerned by this message. The reality is that Jesus has seen every secret thought, every hidden motive, and everything we’ve ever done- and He alone can say, “I know all the things you do.“

On the other hand, let’s consider a scenario where someone chose to follow a God-honoring path in the midst of pressure to conform to a different course of action. Or perhaps there was a time when that person made a Biblically appropriate choice even though no one seemed to notice or care. In those instances, it’s easy to assume that such choices go undetected and unappreciated by others.

Nevertheless, the passage of Scripture given to us here in 1 Timothy 5:24-25 serves to assure us that Someone is watching and Someone does care. No matter what the situation, Jesus knows all the things we do- and good works that are not obvious cannot remain hidden. In the words of one commentator…

“There are some whose good deeds are plain for all to see, and who have already won the praise and thanks and congratulations of men. There are some whose good deeds have never been noticed, never appreciated, never thanked, never praised, never valued as they ought to have been. They need not feel either disappointed or embittered. God knows the good deed also, and he will repay, for he is never in any man’s debt.” ₍₁₎

(1) Barclay, William. “Commentary on 1 Timothy 5:24-25”. “William Barclay’s Daily Study Bible”. 

XXXIV

“Remember, the sins of some people are obvious, leading them to certain judgment. But there are others whose sins will not be revealed until later. In the same way, the good deeds of some people are obvious. And the good deeds done in secret will someday come to light” (1 Timothy 5:24-25 NLT).

Perhaps we should not be surprised to learn that there are occasions when the God-honoring deeds of others may not be obvious. For instance, anyone who follows the Biblical accounts of Jesus’ life and ministry will quickly learn that He saved some of His harshest criticisms for those who sought to engage in the external display of spiritual piety. In fact, Jesus even went so far to say, “Everything they do, they do to be noticed by others…” (Matthew 23:5 CEB) in describing the attitude of those individuals.

Therefore, it would seem prudent to err on the side of caution when we are presented with an opportunity to publicize our acts of benevolence. Although we may gain a measure of satisfaction and affirmation from the knowledge that others are aware of our good deeds, the only audience that really matters belongs to God.

Those who seek to deflect attention from their good deeds may also have the following portion of Jesus’ message from the Beatitudes in mind…

“Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven. Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.

Assuredly, I say to you, they have their reward. But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly” (Matthew 6:1-4).

This has led one source to offer the following observation…

“Some obviously seem to be good at once. Others are more retiring and modest, and it is only with the passing of time that their actual goodness becomes known. Even if we cannot see good, there may be some which will come to light later. The lesson to draw from all this is that we should not judge a person on first acquaintance, but rather allow time for true character to show itself.” ₍₁₎

(1) William MacDonald, Believer’s Bible Commentary, pg.2098

XXXV

“The sins of some men are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. In the same way, good deeds are obvious, and even those that are not cannot be hidden” (1 Timothy 5:24-25 NIV).

“For the gifts and the calling of God are irrevocable” (Romans 11:29).

Before we continue into the final chapter of 1 Timothy, we should stop to consider the tragic and heartbreaking situation that occurs when a spiritually gifted person in a church leadership position is discovered to have privately engaged in inappropriate behavior.

When such revelations come to light, it may be difficult to understand how God could have continued to effectively minister through someone who was secretly involved in such activities. While the frailties and inconsistencies of human nature fall outside the parameters of this brief study, the Scriptures do provide us with an explanation that sheds light on this question.

You see, the Apostle Paul makes the following observation in the New Testament book of Romans: “God’s gifts and calling can’t be taken back” (Romans 11:29 CEB). While the immediate context for that passage involves God’s faithfulness towards the nation of Israel, this verse also contains an application for those whom God has called to various leadership positions within the church.

For instance, let’s consider the example of a person who is exercising a God-given gift for Pastoral leadership while privately engaging in an inappropriate relationship. If God were to immediately rescind that spiritual gift in the face of such activity, then it would no longer be a gift. At best, that God-given ability would represent nothing more than a probationary appointment, for a gift that can be revoked by the giver can no longer be defined as a gift.

This helps explain how a person with God’s gift for church leadership can effectively minister from the pulpit even while actively engaging in inappropriate behavior behind the scenes- at least for a while. Now to be clear, God may limit or suspend the ability to exercise that gift in the face of continued or unrepentant or dishonorable behavior. We should also be aware of the Biblical admonitions found in Numbers 32:23 and Galatians 6:7…

“…take note, you have sinned against the LORD; and be sure your sin will find you out.”

“Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.”

God’s ability to speak through those whose private lives are inconsistent with their public persona is not limited but make no mistake- no one “gets away with it” forever. The consequences always come- it’s only a matter of time.

I

1 Timothy chapter four begins with the word “Now,” a transitional word that alerts us to the beginning of a new topic. You see, Paul the Apostle spent much of the previous chapter discussing the various qualifications for church leadership. Here now at the start of chapter four, he will go on to tell us why those qualifications are so important…

“Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons” (1 Timothy 4:1).

We would do well to pay close attention to this passage for it tells us that the clear, plain message of the Holy Spirit is this: some who profess to be Christians will abandon the faith. Notice that this verse does not refer to those who are hostile to Christianity or others who seek to attack the church from the outside. Instead, this passage identifies those who claim to be Christians and describes their defection from a relationship with the one true God.

We’ll discuss this departure from the faith at greater length in an upcoming study. However, we can introduce this subject by observing that the concept of abandoning (GNT) , turning away (CEB), or departing (ESV) from the faith is associated with the idea of someone who relocates from one place to another. “The faith” refers to the basic, fundamental teachings of Christianity.

One Pastoral commentator distills and summarizes the warning behind this passage in the following manner…

• The danger of apostasy (some will depart).
• The danger of deception (deceiving spirits).
• The danger of false teaching (doctrines of demons). ₍₁₎

Unlike the false doctrines exposed by Paul in the Biblical books of Galatians, Colossians, and earlier within this letter to Timothy, this verse details the damaging effect of false teachings upon those who subscribe to them. This underscores the critical need to seek spiritual leaders who meet the qualifications discussed earlier in 1 Timothy chapter three. It also alerts us to an important cause and effect relationship that we will go on to explore in subsequent studies.

Another source directs our attention to the negative impact of such teachings along with their ultimate origin…

“God had revealed through Christ that, as time passed, some who held the truth would repudiate it… This would come about as a result of their listening to persuasive arguments put forth by God’s spiritual enemies (‘deceitful spirits and doctrines’) and, behind them, ‘demons.’” ₍₂₎

(1) Guzik, Dave, 1 Timothy 4 – God’s Man Of Truth And Integrity, (4:1) https://enduringword.com/bible-commentary/1-timothy-4/

(2) See Gregory H. Harris, “Satan’s Work as a Deceiver,” Bibliotheca Sacra 156:622 (April-June 1999):190-202. Quoted in Dr. Thomas L. Constable, Notes on 1 Timothy 2020 Edition [E. The problem of apostasy in the church 4:1-5] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

II

“Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons” (1 Timothy 4:1 ESV).

As we consider the opening verse of 1 Timothy chapter four, we should recognize that Paul the Apostle was someone who once interacted with Jesus in His direct presence. In addition, Paul was a man who was personally appointed by the Lord to His position of apostolic authority. Because of this, it seems likely that Paul received a specific revelation regarding the apostasy mentioned in this verse through the direct agency of the Holy Spirit. This may have been a fresh insight from the Holy Spirit or it may have been related to warning that Paul issued to the church at Ephesus some years earlier…

“For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears” (Acts 20:29-31).

This brings us to the timeline associated with this departure from the faith. While it may be tempting to link the term “later times” with “the end times,” many commentators note that the concept of “later times” incorporates the period ranging from the date of Jesus’ birth until His return. For instance, one source observes that “Apostasy will exist throughout that period, reaching a climax shortly before Christ returns (cf. Mt 24:12).” ₍₁₎ Another commentator offers an intriguing word-picture that serves to illustrate this concept…

“It has been more than 1900 years since Paul wrote to Timothy about the latter times, but he did not misunderstand his time or our own. History is not, and has not, been rushing towards a distant brink that would end this current order; even in apostolic times, history had reached that brink – and has run parallel to it since. As it turns out, the latter times describe a broad era, not a couple of years.” ₍₂₎

So much like a motor vehicle that is traveling perilously close to a dangerous cliff, those who abandon genuine Bible doctrine are always close to falling into a spiritual abyss. While examples of such apostasy are likely to grow more prevalent as we approach the close of this chapter of human history, the need to guard against such things is applicable to any era.  

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 4:1). Nashville, TN: Thomas Nelson Publishers.

(2) Guzik, Dave, 1 Timothy 4 – God’s Man Of Truth And Integrity, (4:1) https://enduringword.com/bible-commentary/1-timothy-4/

Image Credit: David Lally / A57 – A dangerous road https://commons.wikimedia.org/wiki/File:A57_-_A_dangerous_road_-_geograph.org.uk_-_616076.jpg  Licensed under the Creative Commons Attribution-Share Alike 2.0 Generic license

III

 “But the Spirit says clearly that in later times some will be turned away from the faith, giving their minds to spirits of deceit, and the teachings of evil spirits” (1 Timothy 4:1 BBE).

While Christianity has always been faced with external opposition, we should note an important difference here in 1 Timothy 4:1. You see, the group identified in this passage is not comprised of people who were always outside the Christian community. Instead, this group is composed of professing Christians who will depart from a relationship with the one true God.

Before we continue with our look at this verse, it may also be helpful to first define our terms. For instance, this reference to “falling” or “turning” away from the faith finds its origin in a word that means “to desert, withdraw from one,” ₍₁₎ “to cause to depart,” ₍₂₎ or “fall away.” ₍₃₎ So much like a tenant who leaves a home or apartment, this word describes someone  who departs, relocates, or moves away from a position that he or she once held.

We should also note that these definitions are not associated with the heretical leaders that Paul the Apostle mentioned earlier in 1 Timothy chapter one. Then, as now, those leaders identified their true nature by virtue of their false teachings. Instead, this verse describes the potential effect of such teachings upon those who are exposed to them.

This passage also goes on to identify “the faith” as the point of departure for these individuals. In this context, “the faith” refers to the historic body of doctrine that corresponds with the Word of God. As mentioned earlier in our look at 1 Timothy chapter one, true doctrine represents a teaching that aligns with what we read in the Bible. False doctrine corresponds with something else.

This leads to a difficult question regarding those who fall away from the faith. On one hand, we might identify these individuals as “…professing or nominal Christians who associate with those who truly believe the gospel, but defect after believing lies and deception, thus revealing their true nature as unconverted.” ₍₄₎

However, a second commentator offers a different perspective: “It seems quite clear that Christians can stop believing God (Matt. 10:33; Mark 8:32; 2 Tim. 2:12; Rev. 3:8). _[a] This does not mean, however, that they will lose their salvation, since salvation is God’s work, not ours (John 10:28; Rom. 8:31-39; 2 Tim. 2:13). One of my professors at Dallas Seminary used to say, correctly, I think, ‘I believe in the perseverance of the Savior, but I do not believe in the perseverance of the saints.’” _{[b] (5)}

(1) G868 aphistemi Thayer’s Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g868

(2) G868 aphistemi Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers

(3) See William Mounce, Mounce Concise Greek-English Dictionary of the New Testament. https://www.billmounce.com/greek-dictionary/aphistemi

(4) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 4:1). Nashville, TN: Thomas Nelson Publishers.

(5) [a] See Theological Dictionary of the New Testament, s.v. “aphistemi, et al.,” by Heinrich Schlier, 1(1964):512-13. [b] S. Lewis Johnson Jr. Quoted in Dr. Thomas L. Constable, Notes on 1 Timothy 2020 Edition [E. The problem of apostasy in the church 4:1-5] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

IV

“Now the Spirit explicitly says that in later times some will depart from the faith, paying attention to deceitful spirits and the teachings of demons” (1 Timothy 4:1 HCSB).

1 Timothy 4:1 presents us with a disturbing portrait, for those who “depart the faith” will knowingly or unknowingly follow “deceitful spirits and the teachings of demons.” Their example reminds us that there are some spiritual teachings that seem good but aren’t necessarily based in truth.

For instance, let’s take the very first Biblical example of a deceitful teaching as found in the Old Testament book of Genesis…

“Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, ‘Did God really say, ‘You must not eat from any tree in the garden’?’ The woman said to the serpent, ‘We may eat fruit from the trees in the garden, but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.”

‘You will not surely die,’ the serpent said to the woman. ‘For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil’” (Genesis 3:1-5).

This exchange serves as a representative example of the danger revealed here in 1 Timothy 4:1. We can expose this danger by examining the proposition put forth by the serpent: “You will not surely die… your eyes will be opened, and you will be like God…” That assertion carried several implications that failed to accurately reflect God’s true character…

• First, it implied that God did something wrong because He didn’t tell the truth (“You will not surely die”).
• This led to the insinuation that God was withholding something good from humanity: “God knows that when you eat of it your eyes will be opened.”
• Those propositions were certain to prompt a further question: what was God’s motive in denying access to this fruit? Once again, the serpent was ready with a disingenuous response: God was concerned that Eve would learn that she could become like Him (“you will be like God”).

This line of reasoning may have seemed plausible but was actually rooted in an intent to deceive. The same may be true of any philosophy, belief. or ideology that fails to align with genuine Biblical doctrine. Some teachings may seem plausible but plausibility alone is a poor measure of spiritual truth. Biblical accuracy should be be our standard as we seek to evaluate any spiritual teaching.

V

“Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings” (1 Timothy 4:1 NET).

Under the inspiration of the Holy Spirit, Paul the Apostle identifies “spirits that lead one into error” and “teachings of demons” (Wuest) as two sources of false doctrine. While it is generally best to remain focused upon Jesus in the circumstances of daily life, we should not neglect the value of knowing who and what we are up against in the spiritual realm.

For instance, demons are angelic beings who have joined the devil in his rebellion against God. That rebellion is referenced in the New Testament letter of Jude where we read of “…the angels who did not keep their positions of authority but abandoned their own home…” (Jude 1:6) and in 2 Peter 2:4 where we’re told that “…God did not spare angels when they sinned…”

In addition to what we read here in 1 Timothy 4:1, the Scriptures also describe demonic beings as evil (Luke 7:21), unclean (Matthew 10:1), and wicked (Matthew 12:45). Thus, we should not be surprised by their association with deceptive teachings.

However, we should note that demonic beings are not the only sources of heretical teachings. For instance, some may promote false doctrine in an attempt to gain recognition, appease an audience, satisfy a need for approval, or avoid the potential consequences associated with telling the truth. Other false teachings may arise from the use of questionable sources or simply though ignorance, ineptitude, or inexperience. The point is that human sinfulness may also have a role to play in the spread of false teachings.

Nevertheless, 1 Timothy 4:1 tells us that demonic involvement with false doctrine is real and should be taken into account. For instance, consider Jesus’ message to the first-century church in the city of Thyatira as recorded in the New Testament book of Revelation…

“As for the rest of you in Thyatira who have not followed this false teaching (‘deeper truths,’ as they call them—depths of Satan, really), I will ask nothing further of you; only hold tightly to what you have until I come” (Revelation 2:24 TLB).

Judging from what we read in that passage, it appears that some within the Thyatiran church were attracted to “deeper spiritual truths” that had nothing to do with God or truth. Unfortunately, there are many who similarly believe that true “spiritual enlightenment” can be found in places other than God’s Word. Instead, the path to genuine spiritual understanding is illuminated when the Holy Spirit helps us understand and apply the Biblical Scriptures (John 16:13).

VI

“speaking lies in hypocrisy, having their own conscience seared with a hot iron” (1 Timothy 4:2).

Having already established demonic activity as a source of false teaching in 1 Timothy 4:1, the following verse reveals the method in which those teachings are delivered: “Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron” (NIV).

In the New Testament era, the idea of “one who wears a mask’ was synonymous with the concept of hypocrisy. This term originated in the ancient Greek theatre to describe actors who used facial masks to portray different emotions. Over time, the word “hypocrite” became a derogative term that described anyone who wasn’t what he or she claimed to be.

Unlike some modern-day definitions of hypocrisy, this tell us that a hypocrite is not someone who makes a mistake or struggles to live a sincere, God-honoring life. Instead, a hypocrite is a “mask-wearer” or someone who knowingly and intentionally differs from what he or she appears to be.

It’s interesting to note that Jesus issued some of His strongest criticisms to the spiritual hypocrites of His day…

“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28 NET).

“Be careful not to do your good works in public in order to attract attention. If you do, your Father in heaven will not reward you. So when you give to the poor, don’t announce it with trumpet fanfare. This is what hypocrites do in the synagogues and on the streets in order to be praised by people. I can guarantee this truth: That will be their only reward. When you give to the poor, don’t let your left hand know what your right hand is doing. Give your contributions privately. Your Father sees what you do in private. He will reward you” (Matthew 6:1-4 GW).

One source makes a provocative observation regarding hypocrisy that we would do well to consider…

“It comes as a shock to some people that Satan uses professed Christians in the church to accomplish his work. But Satan once used Peter to try to lead Jesus on a wrong path (Matt. 16:21-23), and he used Ananias and Sapphira to try to deceive the church at Jerusalem (Acts 5). Paul warned that false teachers would arise from within the church (Acts 20:30).” ₍₁₎

(1) Warren W. Wiersbe, The Bible Exposition Commentary, 2:224, quoted in Constable, Thomas. DD Notes on 1 Timothy 2020 Edition [4:1-3] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

VII

“through the insincerity of liars whose consciences are seared” (1 Timothy 4:2 ESV).

This reference to liars here in 1 Timothy 4:2 alludes to the Ninth Commandment as recorded in Exodus chapter 20: “Thou shalt not bear false witness against thy neighbour” (Exodus 20:16 KJV). The context of this passage also serves to remind us that false teachers are often convincing liars who can easily deceive those those who aren’t diligent to study the Scriptures.

This emphasizes the need to follow the admonition given to us in the New Testament book of 1 Thessalonians: “Test everything. Hold on to the good. Avoid every kind of evil” (1 Thessalonians 5:21-22 NIV). The Biblical epistle of 1 John also emphasizes our responsibility in this area when it says, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1 NIV).

We can add Jesus’ observation regarding the devil and his character to this list of references as well: “When he lies, it is perfectly normal; for he is the father of liars” (John 8:44). This helps explain why lying is wrong- it traces its origin to the nature of Satan, not God.

It’s also important to remember that the Scriptures identify God as a God of truth (Psalm 31:5) who does not lie (Titus 1:1-2)- and those who are untruthful in small things are likely to be untruthful in larger affairs as well. As Jesus noted in the gospel of Luke, “Anyone who can be trusted in little matters can also be trusted in important matters. But anyone who is dishonest in little matters will be dishonest in important matters” (Luke 16:10 CEV).

While lying often seems easier than telling the truth, there is price to pay for doing so. That price takes the form of doubt and uncertainty in our relationships and provokes distrust in our interactions with others. This serves to explain why the New Testament epistle of Colossians tells us, “Don’t tell lies to each other; it was your old life with all its wickedness that did that sort of thing; now it is dead and gone” (TLB).

We can honor God and gain the respect of others if we develop a reputation for honesty. In a world where truthful responses are often rare, we should make it our aim to “…speak the truth in love, growing in every way more and more like Christ, who is the head of his body, the church” (Ephesians 4:15 NLT).

VIII

“influenced by the hypocrisy of liars whose consciences are seared” (1 Timothy 4:2 NET).

1 Timothy 4:2 offers a vivid word-picture in describing “…those whose consciences have been seared as with a hot iron” (NIV). One source provides us with several interpretive options for this passage…

“The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are ‘branded’ with Satan’s mark to indicate ownership, (2) their consciences are ‘branded’ with a penal mark to show they are lawbreakers, or (3) their consciences have been ‘seared’ (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong.” ₍₁₎

So this imagery depicts a person with a conscience that has been cauterized as if he or she had come into contact with a red-hot piece of metal. As anyone who has been burned in this manner can attest, a piece of skin tissue that has been cauterized can no longer feel anything. The Scripture quoted here from 1 Timothy 4:2 tells us that much the same can occur with our sense of right and wrong as well.

For instance, a person who knowingly does something wrong should expect to feel a sense of guilt. But a person who continues to engage in guilt-provoking behaviors may eventually reach the point where his or her conscience no longer functions as it should. In other words, a conscience that has been repeatedly burned in such a manner may eventually become as unresponsive as an area of cauterized skin. This can often lead to a destructive chain of consequences.

When someone’s conscience no longer provides a warning regarding small areas of inappropriate behavior, there may be very little left to stop that person from engaging in progressively damaging actions. Unfortunately, there are some (and perhaps many) who possess a conscience that has been disabled to the point where it no longer provides a warning regarding self-destructive behaviors.

This should serve to remind us of two important principles. First, we should prayerfully read the Scriptures daily to help fulfill the mandate given to us in Romans 12:2: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (NIV). It should also remind us of the counsel found in 1 Corinthians 15:33: “Do not be deceived: ‘Bad company corrupts good morals’” (HCSB).

(1) NET Bible notes on 1 Timothy 4:2 https://netbible.org/bible/1+Timothy+4

IX

“forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth” (1 Timothy 4:3).

Earlier in 1 Timothy 4:1, Paul the Apostle issued a warning regarding those who will give heed to “…doctrines of demons.” Here in verse three, he will now go on to provide two examples of such doctrines.

The first involved a prohibition on marital relationships. Unfortunately, those who reject such relationships also reject some important Biblical teachings on that subject…

“And the Lord God said, ‘It is not good that man should be alone; I will make him a helper comparable to him.’ …Then the rib which the Lord God had taken from man He made into a woman, and He brought her to the man… Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:19, 22, 24).

“He who finds a wife finds a good thing, And obtains favor from the Lord” (Proverbs 18:22).

“And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery. His disciples said to Him, ‘If such is the case of the man with his wife, it is better not to marry.’ But He said to them, ‘All cannot accept this saying, but only those to whom it has been given’” (Matthew 19:9-11).

So while celibacy may represent a legitimate calling, there is a difference between voluntary celibacy for some and mandatory celibacy for all. ₍₁₎ Furthermore, some might attempt argues that a prohibition on marriage does not necessarily involve a prohibition on sexual activity. However, that choice also carries its own set of Biblical admonitions.

We can view our second example in a similar manner: “…commanding to abstain from foods.” For instance, there are many who choose to abstain from certain foods for health reasons or a sense of personal conviction. However, it is quite another matter to promote dietary restrictions as a means of seeking favor with God or contributing to one’s salvation.

Since “…everything God created is good, and nothing is to be rejected if it is received with thanksgiving” (NIV), a God-honoring person has the liberty to enjoy a variety of different foods. In the words of one Biblical scholar, “It is just as demonic to repudiate the thankful and holy enjoyment of God’s material gifts as it is to abuse those gifts in ways contrary to His Word.” ₍₂₎

(1) See the discussion regarding marriage and celibacy beginning here for additional information

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2160). Orlando, FL: Reformation Trust.

X

“For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; for it is sanctified by the word of God and prayer” (1 Timothy 4:4-5).

Much like the first-century congregation at Ephesus, modern-day Christians must also wrestle with the proper application of various Biblical teachings in everyday life. In the New Testament era, that struggle often took the form of foods that were appropriate to eat. A conscientious believer could turn to Jesus’ teaching from the Gospel of Mark to help make good decisions in that area…

“‘Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them.’ After he had left the crowd and entered the house, his disciples asked him about this parable. ‘Are you so dull?’ he asked. ‘Don’t you see that nothing that enters a person from the outside can defile them? For it doesn’t go into their heart but into their stomach, and then out of the body.’ (In saying this, Jesus declared all foods clean)” (Mark 7:15-19 NIV).

If we were to paraphrase Jesus’ message from these verses, we might say that people are not defiled by the things they choose to eat. Yet, the Old Testament book of Leviticus also identified various foods that God pronounced as acceptable and unacceptable to eat. So how can we reconcile these seemingly irreconcilable teachings?

Well, we can first say that Jesus did not reject the Old Testament Law but rightly established that sin originates in the heart. For instance, a person who deliberately ate something unclean under the Old Testament Law was not defiled by the food itself. He or she was actually defiled by an insubordinate attitude (or “heart”) that led him or her to eat something that God prohibited.

Jesus thus tied the concept of defilement to the sinful thoughts and intents of our innermost being. Those internal thoughts and motivations are the real agents of defilement and they are what ultimately make us unfit for a relationship with God.

In making these statements, Jesus effectively ended all religiously-oriented dietary restrictions. While many cultures and individuals still observe these traditional restrictions, those constraints do not make us better or worse before God. As Paul the Apostle said to the Corinthian church, “…food will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better” (1 Corinthians 8:8 ASV). Nevertheless, as one commentator sadly observes, “…in every generation men arose who tried to be stricter than God.” ₍₁₎

(1) Barclay, William. “Enslavers Of Men And Insulters Of God (1 Timothy 4:1-5 continued)”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-4.html. 1956-1959.

XI

“If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed” (1 Timothy 4:6).

Following the doctrinal teachings that preceded this passage, 1 Timothy 4:6 introduces a series of personal exhortations that will continue virtually unbroken throughout the rest of this letter. Putting these Biblical admonitions into practice will surely help anyone become a more God-honoring person. And while “…pointing out such things to the brothers and sisters” (NET) isn’t always popular or well-received, doing so will help make one “…a good minister of Jesus Christ.”

We should first note the reference to instruction in this passage. This reminds us that one of the primary responsibilities of a Pastoral leader (like Timothy) involves instructing others in the Word of God. This also brings us to a point of emphasis within the book of 1 Timothy: the importance of expository Biblical teaching.

It should go without saying that expository teaching should characterize most pastoral sermons. This approach is distinguished by a thorough explanation of each Biblical passage that seeks to communicate God’s Word in a way that others can understand, remember, and apply. As one source explains…

“Expository preaching involves the exposition, or comprehensive explanation, of the Scripture; that is, expository preaching presents the meaning and intent of a biblical text, providing commentary and examples to make the passage clear and understandable. The word exposition is related to the word expose—the expository preacher’s goal is simply to expose the meaning of the Bible, verse by verse…

An expositor cares little if his audience says, ‘What a great sermon’ or ‘What an entertaining speaker.’ What he truly wants them to say is, ‘Now I know what that passage means,’ or ‘I better understand who God is and what He requires of me.’” ₍₁₎

A church that emphasizes expository teaching from the pulpit (as opposed to topical messages that feature few or no Biblical texts) is well positioned to establish, build, and strengthen the faith of a congregation. Another source details the benefit of this approach with the following observations…

“Continual feeding on the truths of Scripture is essential to the spiritual health of all Christians (2Ti 3:16, 17), but especially of spiritual leaders like Timothy. Only by reading the Word, studying it, meditating on it, and mastering its contents can a pastor fulfill his mandate (2Ti 2:15). Timothy had been doing so since childhood (2Ti 3:15), and Paul urged him to continue (cf. v. 16; 2Ti 3:14).” ₍₂₎

(1) GotQuestions.org, What is expository preaching? Retrieved 23 December, 2020 from https://www.gotquestions.org/expository-preaching.html

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 4:6). Nashville, TN: Thomas Nelson Publishers.

XII

“But reject profane and old wives’ fables, and exercise yourself toward godliness” (1 Timothy 4:7).

This passage represents the second time Paul the Apostle has addressed the subject of spiritual fables in this letter to Timothy. For instance, 1 Timothy 1:3-4 earlier identified two examples of false doctrine: myths (or fables) and endless genealogies. In this context, a “myth” or “fable” refers to a legendary account or fabricated religious story. We could also expand this definition to include Biblical interpretations that have little or no basis in the text or context of a given passage.

As mentioned earlier, we can illustrate this idea for modern-day readers with the legendary claim that Jesus once traveled to India as a child and later taught what He learned as a result of that journey. Another fable involves the claim that Jesus fashioned birds out of clay when He was a boy and brought them to life. These mythical accounts are Biblically unsupportable and the latter account contradicts the testimony of Scripture. Yet these fables siphon the time and attention of those who would be better served by studying the genuine gospel accounts of Jesus’ life.

This problem likely represented an ongoing issue for the early church. For example, the Apostle Paul addressed this topic in another of his Pastoral epistles…

“…you must be severe when you rebuke those who have followed this false teaching, so that they will come to be sound in their trust and no longer pay attention to Judaistic myths or to the commands of people who reject the truth” (Titus 1:13-14 CJB).

The unfortunate reality is that many continue to invest countless hours in the study of “Godless legends” (GNB), “irreverent, silly myths” (ESV), and/or “myths fit only for the godless and gullible” (NET). While an awareness of such things may have limited value (as in the reference to the mythical events from Jesus’ youth cited above), they do little to promote true godliness as we read in here in 1 Timothy 4:7. Instead, that time would be far better spent if we prayerfully read, studied, internalized, and applied God’s Word.

So this verse reminds us of the need to familiarize ourselves with Scriptures in order to separate true doctrine from false doctrine. One of the very best ways to accomplish this involves taking the time to prayerfully read God’s Word each day. We will be well prepared to distinguish between true and false doctrine if we know what the Bible says and means through our personal interaction with the Scriptures.

XIII

“For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come” (1 Timothy 4:8).

Although he is largely forgotten among many today, physical fitness and nutritional expert Jack LaLanne was a staple of American daytime television for decades beginning in the 1950’s. Over the course of his long career, Jack LaLanne presented fitness and exercise advice to millions through the television show that bore his name. His long list of physical accomplishments were truly astounding and he was the recipient of numerous awards and honors prior to his death at age 96.

Jack LaLanne’s Wikipedia entry also reveals several interesting references that describe his life and work. Some of those references include phrases that we often associate with subjects of a religious nature. For instance…

• “During his career, [LaLanne] came to believe that the country’s overall health depended on the health of its population, and referred to physical culture and nutrition as ‘the salvation of America.’”
• “In his own words, he was ‘born again’, and besides his new focus on nutrition, he began working out daily…”
• “Wearing his standard jumpsuit, he urged his audience ‘with the enthusiasm of an evangelist,’ to get off their couch and copy his basic movements, a manner considered the forerunner of today’s fitness videos.” ₍₁₎

Unfortunately, the “about” section of LaLanne’s website also concludes with a rather presumptuous statement: “…on January 23, 2011 at the age of 96, Jack LaLanne did pass away. He is now God’s personal trainer…” ₍₂₎

That brings us to our study of 1 Timothy 4:8. While Jack LaLanne’s achievements in health and nutrition undoubtedly helped many people, the benefit of his counsel did not extend beyond the limits of his earthly life. One source ties these divergent threads together with the following observation: “The benefits of bodily training are limited and transient when contrasted with the extensive and permanent benefits of godliness.” ₍₃₎

In the words of another source, “Paul did not dispute the significant medical benefits of physical exercise. ‘Limited’ means ‘for a little while’ (the benefits of exercise are only temporary). Spiritual training that produces godly character is more important since its results endure throughout the present life and in the life to come.” ₍₄₎

Thus as 1 Timothy 4:8 reminds us, “Bodily fitness has a certain value, but spiritual fitness is essential both for this present life and for the life to come” (Phillips).

(1) Wikipedia, “Jack LaLanne” Retrieved 21 December, 2020 from https://en.wikipedia.org/wiki/Jack_LaLanne

(2) jacklalanne.com, “About” Retrieved 21 December, 2020 from http://jacklalanne.com/about/

(3) Ryrie, Charles Caldwell, Ryrie Study Notes, [1 Timothy 4:8] © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp

(4) Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1804). Nashville, TN: Holman Bible Publishers.

Image Credit: Jack LaLanne, Photographer: Cliff Riddle, Hollywood, Public domain, via Wikimedia Commons https://commons.wikimedia.org/wiki/File:Jack_LaLanne_1961.JPG

XIV

“This is a faithful saying and worthy of all acceptance. For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe” (1 Timothy 4:9-10).

1 Timothy 4:9 presents us with another of Paul the Apostle’s “faithful sayings.” Whether verse nine represents a fitting conclusion to the previous verse or prepares us for what follows, the effect remains unchanged: this phrase alerts us to something important.

For instance, if we look ahead to 1 Timothy 4:10 we find a statement that requires careful consideration: “…we have put our hope in the living God, who is the Savior of everyone, especially of those who believe” (HCSB). At first glance, this passage may seem to promote Universalism or the belief that everyone will ultimately find salvation. However, that doctrine does not align with the following Biblical verses…

“For God will bring every work into judgment, Including every secret thing, Whether good or evil” (Ecclesiastes 12:14).

“But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who ‘will render to each one according to his deeds’: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God” (Romans 2:5-11).

“Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned” (John 5:28-29).

So if God is the Savior of everyone (as we’re told here in 1 Timothy 4:10) but some will be judged and condemned, then how are we to reconcile these passages? Perhaps the easiest way to understand this verse is to say that any human being who comes to God through faith in Christ will be accepted by Him for He is “…the living God, who is the Savior of all men, and especially of those who believe.”

We’ll survey a range of commentaries that will help us gain a fuller understanding of this passage next.

XV

“For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe” (1 Timothy 4:10 ESV).

Many sources offer valuable insights that can help us properly understand and apply this passage from 1 Timothy 4:10. For instance, some commentators focus upon God as “the Savior of all people” with an emphasis upon His grace and providential care…

“In this case, Paul may be using ‘Savior’ in a broader sense as ‘benefactor,’ as it was applied to Roman emperors: in His common grace, God lavishes generous provision on ‘all people’ or ‘on the just and the unjust’ (Matt. 5:45); but He focuses special, redemptive grace on ‘those who believe.’” ₍₁₎

“God is the Saviour of all men in the sense that all men depend on Him for all they have in the physical world—indeed all they have in any realm of living ultimately comes from God. Without God man would be lost physically—mentally—morally. This is true of all men, whether they recognize it or not. But most especially is this true of those who believe—for they know the source of all things in the life which now is, and of that which is to come.” ₍₂₎

Another Biblical scholar begins with God’s providential care and moves to an examination of this passage on an individual level…

“One could find in this statement the idea that God is the Preserver of the entire human race in the sense of His providential care. But the context, which brings in the idea of faith, seems to indicate that the idea of salvation from sin and the impartation of eternal life is the function here of God as Saviour. He is Saviour of all men in the sense that our Lord is ‘the Saviour of the world’ (Joh_4:42). He is the actual Saviour of those who believe, and the potential Saviour of the unbeliever in the sense that He has provided a salvation at the Cross for the sinner, and stands ready to save that sinner when the latter places his faith in the Lord Jesus.” ₍₃₎

Finally, one commentary expands upon the phrase “especially of those who believe”…

“Some claim this verse conflicts with other scriptural passages by teaching universalism (all individuals will be saved). However, ‘everyone’ refers to both Jews and Gentiles (all kinds of people rather than every single individual). The word ‘especially’ could be translated ‘namely.’ ‘Everyone’ equals ‘every believer regardless of ethnic background.’” ₍₄₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2160). Orlando, FL: Reformation Trust.

(2) Don De Welt, Paul’s Letters to Timothy and Titus, [Comment 4:10] College Press, Joplin, Missouri Copyright 1961

(3) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Timothy 4:9-11] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(4) Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1804). Nashville, TN: Holman Bible Publishers.

XVI

“These things command and teach. Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity” (1 Timothy 4:11-12).

The concept of “youth” in the New Testament era often served to identify those who had not yet reached forty years of age. Since Timothy was still within this category at the time of this letter from Paul the Apostle, he may have found it difficult to interact with older men and women in an authoritative manner.

Perhaps there were some who were dismissive of Timothy in view of his relative youth or he may have been reluctant to assert himself with older individuals. Either possibility would serve to explain Paul’s forceful directive within this passage.

However, Paul did not simply advise Timothy to assert himself and leave it at that. He also addressed the things Timothy needed to affirm and how he should affirm them. First, let’s consider Paul’s initial directive: “Command and teach these things” (RSV). So what did Paul mean in issuing these instructions?

Well, “these things” undoubtedly comprised the subjects that Paul has already addressed within this letter. Those would include…

• “…command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work—which is by faith” (1 Timothy 1:3-4 NIV).
• “…I ask that requests, prayers, petitions, and thanksgiving be made for all people. Pray for kings and everyone who is in authority so that we can live a quiet and peaceful life in complete godliness and dignity” (1 Timothy 2:1-2 CEB).
• “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5 ESV).
• “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do… I do not let women teach men or have authority over them” (1 Timothy 2:9-10, 12 NLT).
• “A congregation leader must be above reproach, he must be faithful to his wife, temperate, self-controlled, orderly, hospitable and able to teach” (1 Timothy 3:2 CJB).

We’ll begin our look at how Timothy was instructed to command and teach these doctrines next.

XVII

“Command and teach these things. Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity” (1 Timothy 4:11-12 NET).

Paul the Apostle advised Timothy to set an example that others could follow as he fulfilled his responsibilities within the church at Ephesus. A closer look at the word “example” offers some additional insight into Paul’s counsel and provides us with a personal application for our lives.

In the original language of this passage, the word translated “example” refers to a mark formed by an impact. It might also refer to a pattern or model from which copies are made. ₍₁₎ So much like the tooling used to make an impression upon a piece of metal or leather, Timothy was responsible to leave an imprint for Christ upon others and serve as a pattern for them.

This timeless piece of Biblical counsel is relevant to every age and culture. You see, one of two things often occurs in our relationships with others: either we are setting the example and influencing others or they are setting the example and influencing us. Paul understood the importance of setting the right example for others to follow, for he urged the members of the church at Corinth to “Imitate me, as I also imitate Christ” (1 Corinthians 11:1 CSB).

In much the same manner, we can say that everyone teaches and influences others by their example. Some teach others what to do and some teach others what not to do. The question is, which of these examples are we setting for our friends, acquaintances, and/or colleagues?

We can further personalize these verses by considering Paul’s mandate from this passage: “Don’t let anyone look down on you…” (CEB). This implies that we are responsible to ensure that our lives do not provide others with a legitimate reason to express disregard, indifference, or disrespect for the beliefs we hold as representatives of Christ.

While it may not be possible to change the opinions of others, we can work to ensure that we serve as good role models. For those who are in Christ, this involves setting an example for the believers as we read here in 1 Timothy 4:12. In addition, we should prayerfully strive to “Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God…” (1 Peter 2:12 NIV) in our relationships with those outside the Christian community.

(1) G5179 tupos https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5179

XVIII

“Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12 ESV).

While “youth” is a relative term, the idea behind 1 Timothy 4:12 is applicable to any stage of life: Don’t let others look down upon you. Set an example for them to follow. We can fulfill these directives if we seek to honor God in the five areas of life mentioned here…

Speech: This encompasses more than just profanity or inappropriate language. For instance, there are those whose lives reflect a never-ending barrage of complaints, criticisms, negativity, cynicism, and fault-finding. But instead of focusing upon these negative qualities, we would be better served to ask for God’s help in applying the words of Philippians 4:8 and Ephesians 4:29…

“…Fix your thoughts on what is true and good and right. Think about things that are pure and lovely, and dwell on the fine, good things in others. Think about all you can praise God for and be glad about” (TLB).

“Don’t use bad language. Say only what is good and helpful to those you are talking to, and what will give them a blessing” (TLB).

Life: This refers to our conduct and reputation among others, for one poor decision can instantly ruin a good name. In this respect, the Biblical message from 1 Peter 2:12 bears repeating: “…maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears” (NET).

Love: While we often associate love with an external display of affection, it also involves a Christ-oriented commitment to act in the best interests of others, even in the absence of an emotional feeling. For example, genuine love seeks to determine what is best for everyone in a given situation and expresses a willingness to defer to others whenever appropriate.

While the circumstances may change from person to person, we can often identify a loving response by answering the following question: “What is in the best interest of the people who are involved in this situation from God’s perspective?” Paul the Apostle expanded upon this idea in his Biblical epistle to the Philippian church…

“Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well” (Philippians 2:3-4 NET).

We’ll continue our look at this attribute from 1 Timothy 4:12 next.

XIX

“Let no one despise your youth; instead, you should be an example to the believers in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12 HCSB).

The attribute of love represents one of the five areas of life where we should set an example for others according to 1 Timothy 4:12. As mentioned earlier, genuine love involves a Christ-oriented commitment to act in the best interests of others. Jesus illustrated this aspect of love in the New Testament gospel of John when He said, “…the greatest love is shown when a person lays down his life for his friends” (John 15:13).

1 Corinthians 13:4-7 provides some additional insight that can help us set the right example for others in this area…

“Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance” (1 Corinthians 13:4-7 NLT).

While there are many ways to express love, the action items given to us here in 1 Corinthians 13:4-7 will enable us to demonstrate sincere, authentic, Christ-like love in every situation. If we seek to measure our actions by this definition, we can be confident that we are displaying genuine love as we interact with others.

Faith: The next attribute from 1 Timothy 4:12 is faith. Genuine, Biblical faith is associated with the confident belief that God is who He says He is, and will do what He says He’ll do. One Biblical dictionary defines faith as “A belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ However, the New Testament book of Hebrews provides us with the best definition of faith…

“Now faith is the assurance (title deed, confirmation) of things hoped for (divinely guaranteed), and the evidence of things not seen [the conviction of their reality—faith comprehends as fact what cannot be experienced by the physical senses].” (Hebrews 11:1-3 AMP).

Faith involves the confident expectation that God will act in a trustworthy manner to fulfill His promises even when external appearances may seem to suggest otherwise. This kind of faith serves as a defining quality of Godly life, for as Romans 1:17 tell us, “…it is written: ‘The righteous will live by faith’” (NIV). This makes faith something we possess and a lifestyle that characterizes the attitude of a God-honoring person.

(1) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

XX

“Let no one despise or think less of you because of your youth, but be an example (pattern) for the believers in speech, in conduct, in love, in faith, and in purity” (1 Timothy 4:12 AMPC).

This brief passage provides us with five key areas of interest for anyone who seeks to elicit the kind of respect that reflects well upon God and His Word. The final characteristic that will help us set the right example for others is purity.

A person who exhibits purity is someone who interacts with others in a clean, right, honorable, and Biblically appropriate manner. This type of conduct is important to remember, especially when we consider how easy it is to allow others (who may not be interested in doing what is clean, right, honorable, or Biblically appropriate) to set our standards.

For instance, we may allow ourselves to be pressured into an uncomfortable course of action simply because everyone else seems to be following the same course. But while crowdsourcing may represent a valuable tool for business-related tasks, “following the crowd” inevitably serves as a poor basis for making good spiritual decisions.

A better standard for a God-honoring purity is given to us in the following chapter of 1 Timothy…

“Never use harsh words when you correct an older man, but talk to him as if he were your father. Talk to younger men as if they were your brothers, older women as if they were your mothers, and younger women as if they were your sisters, while keeping yourself morally pure” (1 Timothy 5:1-2 GW).

We should also remember that this standard of purity also relates to our internal thought life as well. For example, Jesus used the area of sexual immorality to express the importance of internal purity…

“You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27-28).

So a person who sets the example in this area is someone who is sure to gain the respect of others, even among those who refuse to accept or recognize the importance of honoring God with their lives. While the effort to secure this kind of respect may not be easy, it is something that’s possible to achieve when we prayerfully seek to establish God-honoring standards in the areas of speech, life, love, faith and purity.

XXI

“Till I come, give attention to reading, to exhortation, to doctrine” (1 Timothy 4:13).

In the first-century context of 1 Timothy 4:13, “reading” involved a public recitation of the Scriptures. This was especially important in an age where many were illiterate and thus prohibited from reading the Bible on their own. We should also remember that a written work generally took the form of a handwritten scroll during that period. Because of this, personal copies of God’s Word were costly and inaccessible for many. Therefore, reading the Scriptures in a community setting represented the only means of access to God’s Word for a majority of people.

Although we are far removed from these first-century limitations, the underlying principle behind 1 Timothy 4:13 remains unchanged: we should devote our attention to reading God’s Word. Yet even though the Scriptures are widely (and freely) available on a variety of print and digital platforms today, many Christians still neglect to read the Bible regularly.

This is difficult to understand, for the best way to grow in our relationship with God and gain access to His wisdom, guidance, and direction is to prayerfully open the Bible and read a portion of it every day. For instance, the New Testament book of Romans offers the following insight: “Everything written in the Scriptures was written to teach us, in order that we might have hope through the patience and encouragement which the Scriptures give us” (Romans 15:4 GNT).

This tells us that the experiences of various Biblical personalities (both positive and negative) are recorded for our benefit. Their accounts are designed to encourage us to follow the examples of those who honored God and learn from the mistakes of those who didn’t.

If we are willing to pray and invest our time in reading the Scriptures, we are sure to find that God is also willing to communicate to us through His Word. For instance, God might choose to provide us with a warning or Scriptural insight that we can apply in our lives. He may bring a message of correction, encouragement, or confirmation through His Word. Or we may find Biblical direction regarding the circumstances we encounter or a decision we have to make. That guidance might take the form of a teaching from Jesus, a lesson from the lives of Biblical men and women, a Scriptural principle, or a variety of other examples.

A person who reads the Scriptures regularly is someone who has direct, unfiltered access to the Creator’s message to His creation. Therefore, we would be well-advised to take advantage of the opportunities we have to read God’s Word daily.

XXII

“Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13 ESV)

1 Timothy 4:13 identifies three elements that should be present when God’s people assemble to worship Him: reading, exhortation, and teaching. Much like the example set by the spiritual leaders in the Old Testament book of Nehemiah, these elements involve…

• Communicating God’s Word in a public setting.
• An encouragement to act upon it.
• Accurate instruction in sound Biblical doctrine.

This serves to remind us that a good church fellowship is one that features these important elements. In addition. the following authors provide us with valuable insights into this portion of Scripture that are well worth our time and attention…

“The best way to combat incipient or prevailing error is by unceasing reiteration of simple Gospel truth. ‘Reading, exhortation, teaching’ (13). The Bible itself will do the job, if only given a chance. Studying it in private, reading and expounding it in public. If ministers today would only give heed to Paul’s advice, the Church would take on new life, and grow by leaps and bounds. Why, why, why, 0 why, cannot ministers understand that the simple exposition of God’s Word is more desired by the people, and more powerful by far, than their finely worked out sermonic platitudes?” ₍₁₎

“‘Reading’ refers to the custom of public reading of Scripture in the church’s worship service, followed by the exposition of the passage that had been read (cf. Ne 8:1–8; Lk 4:16–27). ‘Exhortation’ challenges those who hear the Word to apply it in their daily lives. It may involve rebuke, warning, encouragement, or comfort. ‘Teaching’ refers to systematic instruction from the Word of God (cf. 3:2; Tit 1:9).” ₍₂₎

“The Christian message must always end in Christian action. Someone has said that every sermon should end with the challenge: ‘What about it, chum?’ It is not enough to present the Christian message as something to be studied and understood; it has to be presented as something to be done. Christianity is truth, but it is truth in action.” ₍₃₎

While these things are important in a group setting, we can also apply this passage on an individual level as well. We can do so by asking the following questions when reading God’s Word…

1. What does this portion of Scripture say?
2. What does it mean?
3. How should I apply this Biblical teaching or example in my life?

These simple precepts will help promote good spiritual growth as we seek to apply God’s Word in our lives.

(1) Henry H. Halley, Halley’s Bible Handbook, 1 Timothy Chapter 4. Chapter 4. Coming Apostasy. A Minister’s Work [pg. 634] Copyright © 2000, 2007 by Halley’s Bible Handbook, Inc

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 4:13). Nashville, TN: Thomas Nelson Publishers.

(3) Barclay, William. “The Duties Of The Christian Leader Within The Church (1 Timothy 4:11-16 continued)”. “William Barclay’s Daily Study Bible“. https://www.studylight.org/commentaries/dsb/1-timothy-4.html. 1956-1959.

XXIII

“Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership” (1 Timothy 4:14).

A genuine “prophet” is someone who possesses the ability to provide God’s direction as prompted by the Holy Spirit. We might also define a legitimate prophet as a person who conveys divinely-initiated information concerning a specific situation or future event. This is a valid spiritual office as evidenced by the many prophets who appear within the Old Testament Scriptures and those who are mentioned in the pages of the New Testament as well.

One commentary expands on these definitions with the following insight: “The ability to prophesy may involve predicting future events, but its main purpose is to communicate God’s message to people, providing insight, warning, correction, and encouragement.” ₍₁₎ Therefore we might best associate the function of a prophetic gift in a contemporary setting with those who are directed by the Holy Spirit to bring a fresh application of Biblical truth to a particular circumstance or situation.

Here in 1 Timothy 4:14, we can associate the phrase “by prophecy” with an intermediate form of God’s direction. In other words, God conveyed His gift to Timothy by way of a prophetic message. The term “laying on of hands” further expressed a means of identification. The following explanation is useful in helping us grasp the meaning behind this idea: “Here it was the outward act and ceremony symbolizing the fact that Timothy was now to be identified with the elders in the common work of the ministry of the Word. He became one of them and one with them.” ₍₂₎

So much like citizens of Old Testament Israel laid their hands upon a sacrificial animal as a way to identify with that offering, these elders recognized Timothy and his God-ordained ministerial gift in a similar manner. Another commentary offers a Biblically sound approach to this passage that will help us avoid potential misinterpretations…

“[by prophecy]… simply means that a prophet in a local church at one time stood up and announced that the Spirit of God had imparted some gift to Timothy. The prophet did not confer the gift, but announced it. This was accompanied by the laying on of the hands of the eldership. Again we would emphasize that the presbyters, or elders, did not have the power to bestow the gift on Timothy. Rather, by laying their hands on him, they signified public recognition of what the Holy Spirit had already done.” ₍₃₎

(1) Life Application Study Bible [14:1] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. [1 cor 14-I]

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Timothy 4:14] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(3) William MacDonald, Believer’s Bible Commentary, pg.2094

XXIV

“Meditate on these things; give yourself entirely to them, that your progress may be evident to all” (1 Timothy 4:15).

While the concept of “meditation” often carries a negative connotation, we should recognize that there is a difference between the kind of meditation mentioned here in 1 Timothy 4:15 and some other forms of meditation.

For instance, the Biblical concept of meditation involves the act of reflecting upon the subject of God and His Word. This form of meditation is focused upon knowing God through His Son and thinking about how that knowledge should impact our lives. The Scriptures endorse this type of meditation as seen in the passages quoted below…

“This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success” (Joshua 1:8 ESV).

“Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers, but whose delight is in the law of the Lord, and who meditates on his law day and night (Psalm 1:1-2 NIV).

“I have hidden Your word in my heart, that I might not sin against You” (Psalm 119:11).

“Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things” (Philippians 4:8).

On the other hand, many alternative forms of meditation involve “emptying” one’s mind in order to produce a desired physical response or altered state of consciousness. Those methodologies may include the use of mantras (a word or syllable that is chanted as an aid in concentration or sung as a prayer). Other meditative practices may involve specific breathing techniques, visualization methods, or body postures in an effort to secure a feeling of spiritual awareness or enlightenment.

Since these latter forms of meditation do not originate with the One “…in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3), they will never lead to genuine spiritual enlightenment. These differences illustrate the importance of defining a term like “meditation.” One type of meditation acknowledges and honors God while the others do not.

XXV

“Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you” (1 Timothy 4:16).

Despite the seemingly inconspicuous nature of this passage, 1 Timothy 4:16 offers two important admonitions: “Take heed to yourself and to the doctrine.” There are several areas of life where we might implement this first directive. For instance…

Media consumption: Books, websites, videos, broadcasts, and other forms of media often serve to influence us in positive or negative ways. Therefore, we should prayerfully take heed to our media preferences and consider their effect. This also includes those resources that are reportedly “Christian” for as we’re reminded in 1 Thessalonians 5:21, “…test everything; hold fast what is good” (ESV).

Interactions with others: Do our choices and decisions reflect a subtle attempt to gain favor with others or make ourselves look good? Do we exercise our authority in a Christ-like manner? Are we acting appropriately with members of the opposite sex? How do we treat others who seemingly offer little or no benefit to us? These are all questions that can help us take heed to ourselves.

Finances: What do our monetary expenditures say about us? What do our financial statements reveal about our priorities? Are we spending the money God has entrusted to us in a way that honors Him?

Finding our identity in something other than Christ: It is not unusual to encounter those who find their identity in the profession they hold or the duties they perform. The same may be true of those who hold ministerial offices as well. However, let’s consider Paul the Apostle’s introduction from the opening verse of this letter: “Paul, an apostle of Jesus Christ…” (1 Timothy 1:1). Notice that Paul did not self-identify as “Apostle Paul.” Instead, Paul identified himself by name first (“Paul…”) and then by position (“…an apostle of Jesus Christ”). While this may seem to be a trifling distinction, it’s important to remember that titles and positions are temporary. A person who customarily self-identifies by an occupation or position should consider if he is finding his identity in a title before his identity in Christ.

In the words of one commentary, “No matter how straight a person may be in his doctrine or how effective he may be in his teaching, if there is a flaw in his inner or outer life, it will ruin him. This is where many ministers have failed tragically. While he is watching over others, the pastor must keep an eye on himself.” ₍₁₎

(1) Ralph Earle, “1 Timothy,” in Ephesians-Philemon, vol. 11 of The Expositor’s Bible Commentary, p. 375. Quoted in Dr. Thomas L. Constable, Notes on 1 Timothy 2020 Edition [A. The leader’s personal life and public ministry 4:6-16] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

XXVI

“Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers” (1 Timothy 4:16 ESV).

In addition to keeping an eye upon himself, Timothy was also responsible for keeping a close watch on the things he taught others. If Timothy failed in this aspect of his ministry, there was a possibility that he (and others within the congregation at Ephesus) might fall victim to the false teachers who were circulating among the members of their community.

In this context, we might view “the teaching” as a reference to the Biblical Scriptures. Timothy could fulfill this mandate by ensuring that he remained focused upon God’s Word in his messages to the congregation. This also serves as an important reminder for modern-day ministers or anyone who seeks to accurately represent Christ to others.

You see, a clever phrase, a humorous anecdote, a passionate oratory, or a memorable sermon illustration are vehicles that help communicate Biblical truths. But if these things fail to help others understand and apply God’s Word, they may do little to facilitate real spiritual growth.

This brings us to the final admonition in this chapter: “…by doing so you will save both yourself and those who listen to you” (NET). In considering this verse, we can say that it does not relate to a human-oriented plan of salvation based on the following passage from the New Testament book of Ephesians…

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8-9).

These verses from Ephesians (along with several other passages) should inform our view of 1 Timothy 4:16  for they tell us that this verse cannot refer to eternal salvation. Instead, we can view the last verse of 1 Timothy chapter four as an appropriate conclusion to the first verse: “Now the Spirit expressly says that in latter times some will depart from the faith…” Timothy could save himself and others from this kind of spiritual shipwreck by paying close attention to the Biblical accuracy of his teachings.

We’ll close our look at this chapter with an observation from a commentator who offers a helpful synopsis of this passage…

“By careful attention to his own godly life and faithful preaching of the Word, Timothy would continue to be the human instrument God used to bring the gospel and to save some who heard him.” ₍₁₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 4:16). Nashville, TN: Thomas Nelson Publishers.