(Chapter 2)
In the first chapter, Paul laid out before Timothy the moral and spiritual qualities needed in the man of God in a day of ruin. Now, in this second chapter, Paul gives Timothy some great principles on which he is to serve the Lord. Having spoken of the state of things in the Christian testimony and the need to be engaged in the service of the Lord, he now passes on to Timothy at least twelve helpful pointers for his ministry. These are important principles for all who serve the Lord.
Be Strong in Grace
Vs. 1 – “Be strong in the grace that is in Christ Jesus.” First and foremost, the servant of the Lord needs to have a deep appreciation for the grace of God. Whatever degree of faithfulness there may be in his life, he needs to realize that it is all a result of the working of God’s grace in his heart; he can take no credit for it.
As Timothy looked out on the disordered Christian testimony of his day, he may have been tempted to look down with disparaging thoughts on his brethren who had “turned away” from Paul and were no longer walking in all of the truth that was given by the Apostle (2 Tim. 1:1515This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15)). However, he needed to guard against having an attitude of superiority because it would only spoil his ministry. He would never reach people with that spirit. If his ministry were to be effective, he must labour with a profound sense of the unmerited favour of God that had worked in his life and had given him the desire to walk in the truth. Timothy, therefore, was to serve with that realization. If grace had not worked in his heart, he would have been no different from those who had turned away from Paul.
Similarly, if we have a desire to please the Lord, we need to guard against having that same spirit. Being in a day of ruin as we are, we are surrounded with Christians who walk in very little of the truth that Paul brought to the Church. If we have been the slightest bit faithful, the natural tendency of our hearts is to think that we are better than other Christians who haven’t shown the same interest. Without knowing it, we could display an attitude that spoils our ministry. Our listeners will perceive a false sense of superiority, and we’ll lose their ear.
Therefore, it is of utmost importance that we have a strong sense of the "grace" of God in our souls as we go about in the service of the Lord. In reality, everything that we have and everything that we are is all because of His grace. We have nothing to boast in and nothing to take credit for; it is all because of pure, sovereign grace. Understanding this will produce a sense of our own nothingness and will fill our hearts with thankfulness. It is then that we’ll deal with souls in grace and our ministry will have power.
Work Primarily With Those Who Want the Truth
Vs. 2 – “The things that thou hast heard of me among many witnesses, the same commit [entrust] thou to faithful men, who shall be able to teach others also.” Timothy was to use his time wisely in serving the Lord. He was to work where the Lord was working. If the Lord had stirred up certain individuals by working in their hearts to create an interest in the truth, he was to work with them. He was to “entrust” such with the truth that Paul had taught him. It was not that he was to neglect the careless; in chapter 4, Paul tells him to “rebuke” and “reprove” them, but the bulk of his labours were to be with those who wanted the truth.
Since there were so few in that day who were holding Paul’s doctrine there was a real need for labourers in the field of service who would faithfully get the truth out to others. Timothy, therefore, was to multiply himself so that there would be more people spreading the truth. He was to look for “faithful men” and commit the truth to them. He was to equip those who had a genuine interest in the truth with Paul’s doctrine, so that they could pass it on for the blessing of others. This was a much needed work then, and even more so today.
In this verse (Vs. 2), we have God’s appointed way of passing on the truth. There are four generations mentioned here: Paul gave it to Timothy, and Timothy was to give it to faithful men, and they in turn were to teach others also. There is no word here, or anywhere else in the New Testament, for us to start a Bible school or seminary for the purpose of teaching and passing on the truth. These things should be passed on in the assembly meetings and in any other situation that presents itself.
Note: it was not necessarily gifted men, or intellectual men, or charismatic men that Timothy was to look for; it was faithful men. Such would value the truth and walk in it. Furthermore, the faithful men who would “teach” others were not necessarily those who had the spiritual gift of teaching, but like overseers, were ones who were “apt to teach” (1 Timothy 3:22A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2)). They may not be able to stand up and give an articulate lecture on some aspect of the truth, but they would faithfully stand for and pass on the truth that Paul taught.
Note also: when entrusting to “others” the truth Paul had given him, Timothy was to be careful that he passed it on in the “same” way in which he received it. He was not to alter it in any way, but to pass it on in the same purity in which he received it. This is important, because if we alter it—even slightly—and the others to whom we pass it on do the same, after being passed from one hand to another, it would become distorted, and over time, might be lost altogether.
Be Prepared to Suffer for the Truth
Vs. 3 – Paul had already indicated in the first chapter, that the truth which he taught was not popular with the masses in the Christian profession. Timothy needed to be prepared to share in its rejection—it came with the territory, so to speak. Paul did not hide this fact from Timothy, but told him clearly that there would be a cost in standing for and spreading his doctrine. He said, “Take thy share in suffering as a good soldier of Jesus Christ.” When we think of a soldier, we think of a tough and disciplined person who is able to “endure hardness.” When a soldier goes to war, he doesn’t expect to have a picnic. This is what was expected of Timothy (and of us too) as Christian workers.
Since there was going to be adversity, Timothy was to be ready to suffer for the truth that he taught. He was not to complain when rejection and persecution resulted from teaching the truth. There is no glamour in disseminating Paul’s doctrine.
Keep Free of Earthly Entanglements
Vs. 4 – “No man that warreth [going as a soldier] entangleth himself with the affairs of this life; that he may please him who hath chosen [enlisted] him to be a soldier.” Furthermore, as a good soldier of Jesus Christ, Timothy was to keep himself free from earthly entanglements. If he were going to serve the Lord and answer to His call, he was not to be involved with all sorts of earthly pursuits and endeavors. He was to keep his life simple. A soldier on duty is to keep himself ready for action. His responsibility is to be ready to “please him who has enlisted him” at a moment’s call. Earthly entanglements would only hinder Timothy from answering the Lord’s call.
Similarly, if we are serious about serving the Lord, we must keep ourselves free from all earthly entanglements. The servant of the Lord can’t have a lot of irons in the fire, so to speak, and expect to be effective. For instance, if we are a member of the local gun club, and we’re also on an athletic team, and we’re also involved in some community service, these things will command our time and energy and will interfere with our call to serve the Lord. Besides being unequal yokes (2 Cor. 6:1414Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? (2 Corinthians 6:14)), there are commitments connected with those things that will tie us up and occupy our time, and thus, get in the way of our serving the Lord.
Earthly entanglements could be in the form of personal projects that we have set out for ourselves that end up consuming our time and energy. The result will be the same—we are not as free to serve the Lord as we could be. It’s possible to get into something where we can’t just snap our fingers and get out of it. Suppose you are going to build a new waterfall garden and sprinkler system in your yard. Then, after you begin that project, you realize that it’s going to take too much time, and you’d like to back out of it. But after tearing up your yard, you can’t leave it in that state, so you are obligated to go through and finish it. Such projects are not sinful, but they can command a lot of your time, and ultimately, they interfere with serving the Lord.
Serve According to Scriptural Principles
Vs. 5 – “If a man also strive for masteries [contend in the games], yet is he not crowned, except he strive [contend] lawfully.” Paul uses a figure from the Olympic games of that day to give Timothy another important principle. The athlete who comes in first is not given a crown unless he has competed according to the rules. If competitors start out to run a race around an oval and one man cuts across the infield and gets to the finish line before the others, he wouldn’t be given a medal for winning because he cheated. He didn’t run according to the rules. Similarly, the servant in the Lord’s vineyard must serve according to the principles in God’s Word. He must not use carnal methods and human devices (2 Cor. 10:44(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) (2 Corinthians 10:4)), nor can he compromise his personal holiness to accomplish the work of the Lord (2 Cor. 7:22Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. (2 Corinthians 7:2)). If he does not serve according to God’s principles of service, he cannot expect to be given a crown (a reward) at the judgment seat of Christ.
The great press in Christian service today is to get results. A person’s ministry is largely measured by the results he gets in this world. If he can point to certain observable results, his ministry is viewed as being successful. This is a mistaken idea. It tempts the servant to compromise principles to get immediate results. Paul reminded Timothy that he was not to condescend to lower standards if he wanted the Lord’s approval. He was not to resort to fleshly and worldly tactics to get results in his ministry. And neither should we, or else we will not be rewarded in the coming day. We must serve according to God’s Word to have God’s approval.
Many Christian workers today minister in ignorance of God’s principles and have no compunction about resorting to fleshly things to attract their audiences. Some use rock bands and famous athletes to draw people to their gospel outreaches. We might attract a great following of people with such activities, but it is really using the flesh to attract the flesh. It is not a scriptural principle. The Lord said, “The flesh profiteth nothing” (John 6:6363It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. (John 6:63)). This is true in every facet of life, whether in practical Christian living or in Christian service. At the cross, God has “condemned sin in the flesh,” and does not look for any good from it (Rom. 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3)). To use the flesh in Christian ministry is to believe that there is still something good in it. Paul said, “I know that in me (that is, in my flesh) dwelleth no good thing” (Rom. 7:1818For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:18)). Unfortunately, many Christians have not learned this. Fleshly entertainments will draw people—they may be stirred up to make a confession of faith, but it may not be a real work of God in their souls.
A servant may teach erroneous things to attract a following. He may tell his audiences that if they come and give their money to his cause God will make them rich and healthy. He may misapply certain Old Testament passages to support this idea. It bestirs the covetous nature in the child of God. Many have given handsomely to such causes, only to be disillusioned later when the things promised didn’t happen.
We realize that we must leave every servant to labour before the Lord in the way in which he feels the Lord has led him. We do not wish to “subvert a man in his cause” (Lam. 3:3636To subvert a man in his cause, the Lord approveth not. (Lamentations 3:36)). He does not have to answer to us in his service, but to the Lord. Scripture says, “To his own master he standeth or falleth” (Rom. 14:44Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. (Romans 14:4)). However, everything that we do in service will be reviewed for reward in the coming day—both our works (1 Cor. 3:12-1512Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14If any man's work abide which he hath built thereupon, he shall receive a reward. 15If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. (1 Corinthians 3:12‑15)) and our motives behind those works (1 Cor. 4:1-51Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2Moreover it is required in stewards, that a man be found faithful. 3But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. 4For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. (1 Corinthians 4:1‑5)). Let us, therefore, be careful to serve according to Scriptural principles.
Work Hard and Wait for Results in a Coming Day
Vss. 6-7 – The husbandman must labour before partaking of the fruits.” Rather than compromise to get results, Timothy was to labour earnestly and honestly before the Lord, and then wait for the results to be manifest in a coming day. If we evaluate things by what we see here in this world, we will not have a true picture. This present day is the time to labour; the coming day of glory is the time to partake of the fruits of our labours. To be occupied with looking for results here in this world is a mistake and will lead to discouragement. The servant of the Lord must be content to serve now, and to wait for the fruit of his labours to be manifest in that coming day. This requires faith.
There are no fruits without labour, which means that the servant must be diligent. It is not results that we should be looking for, but rather, the Lord’s approval. We should serve in view of gaining His approval (Matt. 25:21-2221His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. (Matthew 25:21‑22)). The judgment seat of Christ will manifest it, and it will be seen publicly in the world to come (the Millennium).
In one sense, we are not in this world to produce results in the field of labour; the Spirit of God is the only One who can do that. Our responsibility is to manifest Christ before the world and to present the truth as simply and lovingly as possible, and then leave the results with Him. If we see some fruit of our labours in this world, it should be an encouragement to continue in our labours, but the true picture will only be seen in the coming day (1 Cor. 4:55Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. (1 Corinthians 4:5)). The reaping time is coming. It takes faith to wait for that day. We can be sure that nothing will be missed that deserves reward. God is not unrighteous to forget our “work of faith and labour of love” (Heb. 6:1010For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister. (Hebrews 6:10); 1 Thess. 1:33Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; (1 Thessalonians 1:3)).
Vs. 7 – Timothy was to “consider” what Paul was saying, and the Lord would open his “understanding in all things.” The Apostle can bring certain truths before us, but he cannot give us an understanding of them; it is something that the Lord alone does by the Spirit. He opens our understanding as we meditate on them. There are great benefits in pondering the principles of God.
Two Examples
To illustrate the point he has been making, Paul gave Timothy two examples. The first one is the Lord’s ministry (vs. 8) and the other is Paul’s own service (vss. 9-10). In both cases, they appeared to have little or no results from their labours—if we only judged by what was accomplished here in this world.
Vs. 8 – He says, “Remember Jesus Christ raised from among the dead, of the seed of David, according to my glad tidings.” The ministry of the Lord Jesus was Timothy’s supreme example. It is not that he was to remember certain things about the Lord Jesus, but to remember Him as He is now: “raised from among the dead.” It is there, in resurrection, that He has the results of His labours, even though there were very few apparent results seen in His life.
On earth the Lord’s ministry seemed a failure. As far as things on earth were concerned, He said, “I have laboured in vain, I have spent My strength for nought, and in vain” (Isa. 49:44Then I said, I have labored in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God. (Isaiah 49:4)). As the “seed of David,” He had rights to the throne in Israel as their Messiah. But His people rejected Him. “He came unto His own, and His own received Him not” (John 1:1111He came unto his own, and his own received him not. (John 1:11)). He was cut off in death and had “nothing” as far as His Messiahship was concerned (Dan. 9:2626And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:26)). Only a handful of followers were with Him, and in the end they forsook Him and fled! (Matt. 26:5656But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. (Matthew 26:56)) Notwithstanding, when He was rejected He didn’t get discouraged (Isa. 42:44He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. (Isaiah 42:4)), He committed His service into the hands of His Father, saying, “Even so, Father: for so it seemed good in Thy sight” (Matt. 11:2626Even so, Father: for so it seemed good in thy sight. (Matthew 11:26)). God’s answer to the Lord’s faithful service was seen in resurrection. It is there we see the fruit of His labours. The church was formed, and many thousands, even millions, have been saved and blessed.
Vs. 9 – Paul then turns to his own ministry. It was no different, as far as results were concerned. He says, “I suffer trouble, as an evil doer, even unto bonds.” His ministry was rejected by the mass of the professing Christians. All they in Asia (where he did the bulk of his labours) turned away from him (2 Tim. 1:1515This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15)). There were but a few who faithfully walked in the truth Paul had been commissioned to bring to the church. If he had only looked for results here in this world, he might have given up. Instead, he looked for the fruit of his labours in the glory. He said, “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming?” (1 Thess. 2:1919For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? (1 Thessalonians 2:19)) This was the same hope that Timothy needed to have, or he would not be able to continue serving in such a difficult day.
The Consolation of Paul in Service
Paul suffered incredibly in the path of service, but he found consolation in three things:
A) The Sovereignty of God (Vs. 9)
His adversaries had bound him and put him in prison, but he was consoled by the fact that they couldn’t bind the Word of God. “The Word of God is not bound.” The sovereign working of the Spirit of God using the Word of God was still bringing blessing to men (Isa. 55:10-1110For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: 11So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. (Isaiah 55:10‑11)). The gospel was still going out, and souls were still being saved.
B) His Sufferings Were Not in Vain (Vs. 10)
He was suffering many things, but it was for a good cause—“for the elect’s sake.” Blessing was going to come out of it. He would see the results of his suffering for the elect’s sake in the coming “eternal glory” when they would all gather around the throne together.
C) There Was Going to Be Compensation (Vss. 11-13)
If he had served faithfully, he could rest assured that there would be a proper and just reward. He speaks of the sure working of the government of God. It works in both directions. We have all “died together with Him,” and we will all “live together with Him.” However, in the dealings of God in government, if we “endure” suffering for the gospel’s sake, we will have a special place of honour when we “reign” with Him. But if we “deny Him,” He will “deny us” a reward in that day. Knowing this gave Paul encouragement to continue in the service of the Lord.
Note: all this would be worked out in a coming day, not here in this world. Timothy, therefore, was not to measure his success in service by results down here—and neither should we. We are to work diligently and leave the results to the Lord in that coming day of glory.
Avoid Intellectualism in Presenting the Truth
Vss. 14-15 – Paul then turns to address the manner of Timothy’s presentation of the truth. There were a number of things that he needed to avoid in his ministry. He said, “Of these things put in remembrance, testifying earnestly before the Lord not to have disputes of words, profitable for nothing, to the subversion of the hearers. Strive diligently to present thyself approved to God, a workman that has not to be ashamed, cutting in a straight line the Word of truth.”
Paul fully anticipated that Timothy would encounter those who would oppose the truth. Apparently, there were some who were making great issues over the technical meanings of certain words. They were “philosophical word-warriors” (W. Kelly). Timothy was to avoid such methods in presenting the truth. Such “disputes of words” are “profitable for nothing.” He was not to try to subvert his hearers into acknowledging the truth with clever philosophical arguments. Such methods do not meet the Lord’s approval, nor will the Spirit of God identify with them in power in ministry. It is not God’s way of presenting and standing for the truth. This shows us that it’s possible to stand for what is right, but in a wrong way.
Instead of using intellectual arguments, Timothy was to show his hearers the truth from the Word of God. He was to “strive diligently” as “a workman” who had done his homework in learning the truth. Being able to give the proper sense of a passage can only be done by “rightly dividing the Word.” Paul’s comment here, shows that the Word of God has divisions. The workman who is “approved of God” will observe those divisions and make those distinctions in his ministry. A study of the Scriptures which ignores the divisions in God’s Word may bring some practical comfort to the reader, but doctrinally, it will be of little profit.
An example of rightly dividing the Word of truth is to note that it indicates that there is a difference between the Jew, the Gentile, and the Church of God (1 Cor. 10:3232Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: (1 Corinthians 10:32)). The student of Scripture must divide what rightly pertains to Israel, the Church, and the Gentiles, and not confuse their respective callings, hopes, and destinies. The responsibilities that characterize the dispensation of law and the dispensation of grace—what is Jewish and what is Christian—are completely different. One is earthly and the other is heavenly. Not rightly dividing these things leads to confusion and a hodge-podge of error.
The great problem with Christians is that they often take parts of the Word of God out of its context. Many misapply the Word, not knowing that there are such divisions in it. Timothy, therefore, needed to “strive diligently” in his study of the Word so that he could accurately present the truth in its proper context so that his hearers would be built up on the most holy faith (Jude 2020But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, (Jude 20)), and thus, avoid getting into intellectual word-fights.
Shun Bad Doctrine
Vss. 16-17 – “Shun profane and vain babblings: for they will increase unto more ungodliness.” Timothy was not only to avoid intellectualism; he was to avoid wrong doctrine. These two things often run together. Undisciplined thinking in the things of God invariably leads to bad doctrine itself. What we ought to fear most is the human mind being let loose in handling the revelation of God—His written Word.
Timothy was to be careful not to be tainted with such “profane and vain babblings.” They are called “profane” because they emanate from the corrupt mind of man, and they are “vain” because man’s thoughts and teachings always set man in a favorable light in which he can glory. In his first epistle, Paul had exhorted Timothy to be “nourished up in the words of [the] faith and of good doctrine.” This would take time “fully following up” on various Scriptural subjects (1 Tim. 4:66If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. (1 Timothy 4:6)). It is of utmost importance for all who would serve the Lord to have a good grasp of the truth, and that the truth would have a good grasp on them morally and practically. How can we expect to help others in the truth when we don’t know it ourselves?
There were two reasons why Timothy was to avoid bad doctrine. Firstly, those vain babblings would “increase unto more ungodliness.” This shows that what we hold as to doctrine affects our lives practically. In this case it would be negatively. Bad doctrine would lead to bad practice. Paul's point here is crystal clear; if our doctrine isn’t right, our walk won’t be right. Hence, we have to think rightly to walk rightly. Secondly, bad doctrine spreads like “gangrene.” Others would be affected by it, and many would get defiled. Paul wanted Timothy to be a conduit of blessing to his hearers, not a source of defilement. It would defeat the purpose of his ministry.
Paul proceeded to give Timothy an example of the spreading of bad doctrine. Two men (“Hymenaeus and Philetus”) had not divided the Word of truth rightly and had concocted bad teaching. Concerning the truth of “the resurrection,” they had “erred.” Note: they didn't deny the resurrection like some of the Corinthians (1 Cor. 15:1212Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? (1 Corinthians 15:12)), but they put it in a wrong eschatological order. They said that it was “past already,” when in reality it will be fulfilled in the future. The result of this error was devastating. It overthrew the faith of “some.” This shows the seriousness of bad doctrine. What started with two men having erroneous ideas, spread to others, and in the process their faith was overthrown by it.
“Hymenaeus” means “wedding song,” and “Philetus” means “beloved.” If the meaning of a person’s name, in Scripture, is intended to indicate his character, it would suggest that these men had a very lovely exterior. Perhaps they had charismatic personalities. To the simple and unsuspecting they probably looked well and good (Rom. 16:1818For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Romans 16:18)), but in reality they were carrying bad doctrine that would overthrow a person’s faith! The old adage, “Beware of nice men; love faithful men,” is good advice in these days.
Oftentimes, evil doctrine is hard to detect. Those who introduce it will often use cloudy phraseology to present their errors. They will try to appear orthodox by wrapping their false doctrine in Scriptural words in which the error is hidden. If an erroneous expression or phrase is questioned, they will bring out a true statement from their teachings to justify the false one. But this is an evil principle, for no amount of truth added to what is false can neutralize or justify the evil.
We might wonder: “How it is that “Hymenaeus” could get people to listen to him since he had been excommunicated by Paul and "delivered to Satan" a few years earlier?” He was put away by an apostolic judgment that he might be "taught by discipline not to blaspheme" (1 Tim. 1:2020Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. (1 Timothy 1:20)). In all such cases, the saints are to avoid someone under such a judgment and to have no fellowship with him (1 Cor. 5:4-5, 11-13; 24In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. (1 Corinthians 5:4‑5)
11But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:11‑13)
11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. (1 Corinthians 2:11‑13) John 9-1133If this man were not of God, he could do nothing. 34They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. 35Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? 36He answered and said, Who is he, Lord, that I might believe on him? 37And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. 38And he said, Lord, I believe. And he worshipped him. 39And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. 40And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? 41Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth. 1Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2But he that entereth in by the door is the shepherd of the sheep. 3To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8All that ever came before me are thieves and robbers: but the sheep did not hear them. 9I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11I am the good shepherd: the good shepherd giveth his life for the sheep. 12But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13The hireling fleeth, because he is an hireling, and careth not for the sheep. 14I am the good shepherd, and know my sheep, and am known of mine. 15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 17Therefore doth my Father love me, because I lay down my life, that I might take it again. 18No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. 19There was a division therefore again among the Jews for these sayings. 20And many of them said, He hath a devil, and is mad; why hear ye him? 21Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind? 22And it was at Jerusalem the feast of the dedication, and it was winter. 23And Jesus walked in the temple in Solomon's porch. 24Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 25Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me. 26But ye believe not, because ye are not of my sheep, as I said unto you. 27My sheep hear my voice, and I know them, and they follow me: 28And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. 30I and my Father are one. 31Then the Jews took up stones again to stone him. 32Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me? 33The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. 34Jesus answered them, Is it not written in your law, I said, Ye are gods? 35If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? 37If I do not the works of my Father, believe me not. 38But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. 39Therefore they sought again to take him: but he escaped out of their hand, 40And went away again beyond Jordan into the place where John at first baptized; and there he abode. 41And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. 42And many believed on him there. 1Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. 2(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5Now Jesus loved Martha, and her sister, and Lazarus. 6When he had heard therefore that he was sick, he abode two days still in the same place where he was. 7Then after that saith he to his disciples, Let us go into Judea again. 8His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? 9Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10But if a man walk in the night, he stumbleth, because there is no light in him. 11These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. 12Then said his disciples, Lord, if he sleep, he shall do well. 13Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14Then said Jesus unto them plainly, Lazarus is dead. 15And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. 17Then when Jesus came, he found that he had lain in the grave four days already. 18Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: 19And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. 23Jesus saith unto her, Thy brother shall rise again. 24Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26And whosoever liveth and believeth in me shall never die. Believest thou this? 27She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. 28And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29As soon as she heard that, she arose quickly, and came unto him. 30Now Jesus was not yet come into the town, but was in that place where Martha met him. 31The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. 33When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, (John 9:33‑11)). That people would listen to him at all reveals the sad fact that they had not bowed to Paul’s apostolic judgment! It is a proof that many in that day had "turned away" from Paul (2 Tim. 1:1515This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15)). Such is the character of things when the Christian testimony is in ruin; a person will be put away from the Lord's Table, and some will boldly disregard the censure placed upon the individual and will continue to have fellowship with the wicked person! It is sad indeed, but those whose faith had been overthrown by "Hymenaeus and Philetus" were actually experiencing a governmental judgment from God. God allowed Hymenaeus and Philetus to confuse and to stumble them as a retribution for not regarding the apostolic judgment placed upon Hymenaeus. It is an example of what Paul said to the Corinthians—"Evil communications corrupt good manners" (1 Cor. 15:3333Be not deceived: evil communications corrupt good manners. (1 Corinthians 15:33)).
Avoid Defiling (Ecclesiological) Associations
Vss. 19-21 – The Christian testimony was in such disarray that evil teachers like Hymenaeus and Philetus were becoming prevalent. Since association with such people was defiling and could lead to being turned out of the path altogether, Timothy was to be careful about his associations. The problem was that it was hard to know who was real and who was not—who was carrying bad doctrine and who wasn’t. How was Timothy to know with whom he should associate?
Paul answers this question by first assuring us that even though things may be in a terrible disorder, we can be confident that God is still in control. He said, “The foundation of God standeth sure.” What God has established in souls through His divine operations will endure in spite of all the declension in the professing Church. No failure of man can set aside the foundation that God has laid in souls, nor prevent Him from completing what He has started (Phil. 1:66Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: (Philippians 1:6)). There is a certain comfort in realizing that the Lord is over all things and that He knows those who are truly His.
Since it was hard to tell apart those who were true Christians and those who were mere professors, and who would be defiling and who wouldn’t, Paul gives Timothy a simple principle whereby he could know those with whom he should walk. What Paul was about to say in the next couple of verses has been called, "The Charter for the Believer in the Day of Ruin and Failure in the Christian Testimony." He said that the foundation of God has a twofold “seal.” There is the side of God’s sovereignty as well as the side of human responsibility. On the sovereign side, he said, “The Lord knoweth them that are His,” but on the side of human responsibility, he said, “Let every one that nameth the name of Christ [the Lord] depart [withdraw] from iniquity [unrighteousness].” This means that while God is ultimately in control, Christians are still responsible to behave in a certain way that is in accord with His holiness. Holiness becomes God’s house (Psa. 93:55Thy testimonies are very sure: holiness becometh thine house, O Lord, for ever. (Psalm 93:5)), and all who are in it are to be holy as He is holy (1 Peter 1:15-1615But as he which hath called you is holy, so be ye holy in all manner of conversation; 16Because it is written, Be ye holy; for I am holy. (1 Peter 1:15‑16)). We, therefore, are responsible to “withdraw from iniquity [unrighteousness].”
By this very thing, Timothy was to put a man’s profession to the test. The test was this: Does he submit to the authority of the Lord in his life by departing from evil? If a person professes to know "the Lord," and accordingly he departs from unrighteousness, he proves to be a real Christian. But if a person will not withdraw from his association with unrighteousness, Timothy had no authority to say whether that person was real or not, and he was not a person with whom he was to associate. He was to leave that person with the Lord who knows, as to who is real and who isn’t. Timothy was to use this simple principle to identify those with whom he was to walk. The unrighteousness that Timothy was to withdraw from was not just in connection with moral evil, but doctrinal errors as well—such as that stated in verses 17-18.
Paul illustrates his point, saying, “But in a great house there are not only gold and silver vessels, but also wooden and earthen; and some to honour and some to dishonour. If therefore one shall have purified himself from these, in separating himself from them, he shall be a vessel to honour, sanctified, serviceable to the Master, prepared for every good work.” He likens the ruined condition in the Christian profession to “a great house” that is in disorder. The house contains a mixture of honorable and dishonorable vessels. The vessels of “gold and silver” are likened unto true believers, and the “wooden and earthen” vessels are likened to false professors who are merely "natural" persons (1 Cor. 2:1414But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2:14)). Since association with evil defiles (1 Cor. 15:33; 133Be not deceived: evil communications corrupt good manners. (1 Corinthians 15:33)
2For I determined not to know any thing among you, save Jesus Christ, and him crucified. (1 Corinthians 2:2) Tim. 5:22; Haggai 2:10-1410In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the Lord by Haggai the prophet, saying, 11Thus saith the Lord of hosts; Ask now the priests concerning the law, saying, 12If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. 13Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. 14Then answered Haggai, and said, So is this people, and so is this nation before me, saith the Lord; and so is every work of their hands; and that which they offer there is unclean. (Haggai 2:10‑14); Deut. 7:1-41When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; 2And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them: 3Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 4For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly. (Deuteronomy 7:1‑4); Josh. 23:11-1311Take good heed therefore unto yourselves, that ye love the Lord your God. 12Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you: 13Know for a certainty that the Lord your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the Lord your God hath given you. (Joshua 23:11‑13); 1 Kings 11:1-81But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 2Of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. 3And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 4For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father. 5For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father. 7Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. 8And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods. (1 Kings 11:1‑8), etc.), the vessels of gold and silver are seen as defiled by their association with the dishonourable things in the house. The defilement may emanate from association with either persons or their erroneous principles and practices, and could be doctrinal, moral, or ecclesiastical.
The great exercise for Timothy was not to be a vessel “to honour” merely, but to be a “sanctified” vessel “to honour.” This would involve purging himself from the mixture by separation. These verses clearly teach us that it is impossible to be a sanctified vessel if one remains in fellowship with the corruption in the house. Mere association with evil doctrine and practice was enough to taint Timothy, even if he personally didn’t hold or practice the evil. Therefore, his exercise, if he desired to be faithful and useful, was to “withdraw” from the unrighteousness in the house by separating from it. It is only then that he could be a sanctified vessel to honour.
This is separation that is to be practiced in the house of God—within the sphere that professes the name of Christ. Timothy was not called to leave the house—for that would mean he had to abandon the Christian profession altogether. He was to separate from the disorder in it. Nor was he called to “purge” the house of all that dishonours the Lord (compare Matt. 13:28-2928He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. (Matthew 13:28‑29)). Rather, he was to “purge” himself from the mixture in the house by separating from it.
Proverbs 25:2424It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house. (Proverbs 25:24) gives the principle: It says, “It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.” Every Christian today desiring to be faithful to the Lord must go through this exercise. It is a two-fold thing: first to dissociate, and then to associate. This is indicated in the words, “from these” (vs. 21), and “with them” (vs. 22). The believer is to separate from the vessels that are mixed together in the house, and then to follow “with them that call on the Lord out of a pure heart.” Scholars tell us that, “from these,” is in the genitive plural in the Greek, which means that it is broad in application and could include persons, principles, and things—i.e. the whole mixed state of things in the house. It means that the faithful believer is to dissociate himself from all that is contrary to the truth of God; in regard to the Person and work of Christ, in regard to the Church’s true place under Christ the Head, and in regard to the Holy Spirit’s true place as Guide in the assembly. By doing this, he becomes a “sanctified” vessel “to honour.”
This passage teaches that we should not be satisfied to walk uprightly before God in personal holiness only, but that we should also be concerned about our associations. We must separate ourselves from any association with the mixed state of things (corrupt persons, doctrines, and practices) in the house. It means that we will have to separate from some true believers who are unconcerned about their association with the error and confusion.
This then is the believer’s warrant to separate from the great denominational systems of men in Christendom, which in practice, disregard Christ as the Head of His body and displace the leading of the Holy Spirit (who is to be President in the assembly in all of its proceedings of worship and ministry) with a man-made clerical order.
We are called to separate from the disorder in the house; if true believers are content to go on in fellowship with the confusion, we have no choice but to separate from them too. This is a painful thing, and a real test of our willingness to act upon the principles of Scripture. Since it is true believers that we are separating from, we should feel it deeply because we are brethren, and there should be a bond of love between all the members in the body. Nevertheless, the Lord’s call must have precedence over love for our brethren. In fact, the proof of our love for our brethren is seen in our obedience to God. “By this we know that we love the children of God, when we love God, and keep His commandments” (1 John 5:22By this we know that we love the children of God, when we love God, and keep his commandments. (1 John 5:2)). Notwithstanding, let us be on guard against an attitude of thinking that we are better or more spiritual than those from whom we separate. The right spirit in purging oneself from the mixture of vessels in the house involves self-judgment, not self-righteousness.
Having disentangled ourselves from the ecclesiastical confusion in the house, we are then “serviceable to the Master,” and “prepared for every good work.” This does not mean that those who remain in the confusion cannot be used of the Lord in service. The point here is that the servant can now be used for “every good work.” A dirty vessel can be used for some services, but a clean vessel can be used for “every” work that needs to be done in the house.
Flee From Moral Evil
Vs. 22a – In this path of faithfulness, morals are to be guarded. While seeking to flee doctrinal evil and defiling ecclesiastical associations, one could become careless as to his morals. Paul adds, “Flee also youthful lusts.” This is not an exhortation to the young only, for old men can have youthful lusts too. Therefore, self-judgment was not to be neglected in this path.
Seek Out Good Christian Fellowship and Walk “With Them”
Vs. 22b – Turning to things that are more of a positive nature, Paul hastens to say that by separating from defilement in the house, Timothy was not to go off into isolation. Such was not the answer to the ruin. God will provide some with whom we can walk and meet together for worship and ministry—even though it may be with only a few in these last days. Paul says, “Follow righteousness, faith, charity [love], peace, with them that call on the Lord out of a pure heart.” This indicates that, having separated from the defilement in the house, the Lord would guide Timothy into fellowship with those with whom he could walk. In this, Paul showed that there is still a path in which the faithful can walk in a day of ruin. It is good news for us, for conditions in the Christian testimony today are only worse.
Note: associating “with them” with whom we should associate is mentioned after we have passed through the exercise of purging ourselves from all that is inconsistent with the Word of God in the house. This indicates that God will guide us when we have made the first step. It is only then that the Lord gives further light in that path of true Christian fellowship. This order is consistent throughout the Scriptures. We must “cease to do evil” before we can “learn to do well” (Isa. 1:16-1716Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. (Isaiah 1:16‑17); Rom. 12:9; 13:129Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. (Romans 12:9)
12The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. (Romans 13:12); Psa. 34:1414Depart from evil, and do good; seek peace, and pursue it. (Psalm 34:14); 3 John 1111Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God. (3 John 11)).
Some Christians throw up their hands in frustration when they see the hopeless ruin of the Church and resign themselves to going on as individuals. But separation should not lead to isolation. Let us ever remember the exhortation, Not forsaking the assembling of ourselves together, as the manner of some is” (Heb. 10:2525Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. (Hebrews 10:25)). Notice also, it doesn’t say, “Follow them,” for that would be merely following men. It says, “Follow ... with them,” which implies that they themselves are following, and that we are to join “with them” in following the Lord and the principles of His Word. If a person is truly exercised, the Lord will direct him in the path. He will provide some with whom we can walk and practice the truth. In a day of ruin it will not be with all the members of the body of Christ, for many are unconcerned about the defilement in the house. But there will be a remnant of God’s people who will desire to walk in that path, and it is with them that we are to walk.
In separating from the mixture of vessels, Timothy was to “pursue righteousness,” which is seeking to do right in all the relationships of life. This is important, because if he became careless in his personal dealings with people (whether in business or life in general), he could easily falsify the stand he had made in withdrawing from iniquity in the house, and thus, mock the position he had taken.
Then, he was to follow “faith,” which is the inward energy of the soul’s confidence in God. This is much needed in these difficult days as one can easily become discouraged that there are so few who want to practice the truth in separation from the confusion in the house. If his faith broke down and he was overcome with discouragement, he might be tempted to give up in the path he had taken.
Then also, he was to follow “love.” This would be “love unto all the saints” (Eph. 1:1515Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, (Ephesians 1:15); Col. 1:44Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, (Colossians 1:4)). If he had to separate from some of his brethren who were unconcerned about their association with the defilement in the house, he was still to love them. There is a danger of our love getting narrowed in, focusing on only those with whom we walk in separation. Our love could even grow cold toward those with whom we walk. In such a dark day it is easy to get cold and slip away from the fellowship of brethren. It is important, therefore, that we keep ourselves in the love of God (Jude 2121Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. (Jude 21)), and in the warmth of the fellowship of our brethren.
Help Extricate People From the Confusion in the House of God Without Strife
Vss. 23-26 – In this position of fellowship with “them that call on the Lord out of a pure heart,” there was much service for Timothy to be engaged in. Besides seeking to be a blessing to those with whom he walked, he was to reach out from that narrow path of separation to all of his brethren. It would involve “instructing” those who were still caught up in the mixture in the house, and those who opposed the truth that Paul taught. Timothy was to try to extricate his brethren from the confusion in the house so that they too would walk in that separate path of blessing and usefulness. This work is particularly before the Apostle in the closing verses of the chapter.
In seeking to disentangle fellow believers from the confusion, the servant of the Lord must contend for the truth, but he should not to be contentious. Timothy was to watch his spirit and be careful not to engage in strife. He was not to be argumentative. “He that winneth souls is wise” (Prov. 11:3030The fruit of the righteous is a tree of life; and he that winneth souls is wise. (Proverbs 11:30)). He was to do this work “in meekness” (not giving offence) because no one likes to be told that they are wrong. If he were “gentle,” and used “patience,” and did not “strive” with them, the Apostle says, “God peradventure will give them repentance to the acknowledging of the truth.”
“Repentance,” in this case, is to have a changed mind on what was once held that does not agree with the truth. People need to have a change of mind in connection with the false doctrines and their ecclesiastical associations. There needs to be a passing of judgment on all that is erroneous. This is what God is looking for in souls as they come out of the confusion. Since people are naturally partial to their own ideas and the ecclesiastical positions they have taken, it is very difficult to dislodge them from their ideas. It requires much gentleness and patience.
Paul says, “That they may recover themselves [awake] out of the snare of the devil, who are taken captive by him at [for] His will” (vs. 26). The KJV translates this verse as though Satan has such power that he can indiscriminately take captive any Christian that he wants to. The J. N. Darby translation footnote indicates that Satan doesn’t have that much power. “His will,” in this verse is not Satan’s will, but God’s. The point is that Satan takes captive people who are entrenched in their erroneous ideas. And in doing so, they are not free to do God’s will by practicing all of the truth as given through the Apostle Paul.
Seven Figures of the Labourer in the House of God
A son [child] (vs. 1).
A soldier (vss. 3-4).
An athlete (vs. 5).
A husbandman (vs. 6).
A workman (vs. 15).
A vessel (vss. 20-21).
A servant (vs. 24).
A Summary of the Great Principles With Which the Man of God is to Serve
Be strong in grace (vs. 1).
Work primarily with those who want the truth (vs. 2).
Be prepared to suffer for the truth (vs. 3).
Keep free of earthly entanglements (vs. 4).
Serve according to Scriptural principles (vs. 5).
Work hard and wait for results in a coming day (vs. 6-7).
Avoid intellectualism in presenting the truth (vs. 14-15).
Avoid bad doctrine (vss. 16-18).
Avoid defiling, ecclesiastical associations (vss. 19-21).
Avoid moral evil (vs. 22).
Seek out good Christian fellowship and walk with such (vs. 22).
Without strife, seek to extricate people from the confusion in the house of God (vss. 23-26).