XIV. Dishonorable and Honorable Vessels

Transcription

1 XIV. Dishonorable and Honorable Vessels March 18/26, Timothy 2:14-26 Aim: To recognize what distinguishes dishonorable vessels from honorable vessels that have been cleansed and sanctified for service to the Lord. A. Dishonorable Vessels (2 Tim. 2:14-19) 1. Ruinous Words (2:14-15) a) Words that Remind (2:14a) In verse 14, as Paul leaves off his extended appeal to Timothy to stand tall and suffer (1:4-2:13) and turn to his overarching concern of countering false teachers who subvert the Word, he commands Timothy to keep reminding them of these things (v. 14a) that is, to keep reminding the Ephesian church of the faithful saying, of both its comfort to believers and its warning to apostates. Keep reminding the church of what is at stake. It is only with a thorough knowledge of God s truth that falsehood and deceit can be recognized, resisted, and opposed. Not only are Christians to endure the persecutions and opposition of the world, but they are to remain steadfast in the face of distortions of God s word. Thus, Paul exhorts Timothy to remind them of the things they have already been taught. The things that Paul refers to are that about which he has just been speaking, namely, the positive responsibility to pass on God s truth to others, who will, in turn, pass it on to still others; to work diligently in the Lord s work like a soldier, athlete, and farmer; to remember that Jesus is alive, risen from the dead; and to remind them of Christ s preeminence, the power of God s Word, and the purpose of His work. The call is to continually preach the truth, sound doctrine, so that it cannot be forgotten. b) Words That Cause Fights (2:14b) Beginning with verse 14b, the apostle focuses on Timothy s negative responsibility to oppose and correct false teaching in the church. Diamarturomai ( solemnly charge ) is a strong verb, here used as an imperative participle, which carries the idea of stern warning. Paul exhorts Timothy to warn the Ephesian congregation against quarreling about words literally, word fights (logomacheō). This exhortation is directed against the false teachers and is directly tied to Paul s earlier warnings about them (cp. 1 Tim. 6:4). Ultimately such quarrels and fruitless discussions bring ruin to God s people. With Satan assaulting from without and within, the church cannot be consumed with fruitless, ongoing quarrels, for persistent quarrels and controversies are destructive to God s people. Word fights seem so intellectual. Such arguing can be so nuanced and ego-puffing with its tangled subtleties. Word fights are the feast of dilettantes. Deceivers use human wisdom and reason to undermine God s Word, and believers are not to debate with them, especially within the church. No matter how biblically sound their arguments may be in themselves, Christians who debate with unbelievers inadvertently allow Scripture to be considered on the same level as human wisdom. To discuss interpretations of Scripture and doctrine with other believers who recognize the Bible as God s inerrant and authoritative Word is important when it is done in a spirit of humility and civility and is an honest attempt to grasp the truth. Timothy Notes.doc p Mar-09

2 The first and most obvious harm of false teaching is the damage it does to those who hear it. It puts an obstacle in the way of unbelievers, who may be turned away from the true way of salvation. It also does harm to believers, but causing confusion, doubt, discouragement, and disobedience. Katastrophe ( ruin ) is the word from which we get catastrophe. False teaching has a catastrophic effect. The Greek word has the basic idea of being overthrown or overturned, and in this context it carries the more explicit connotation of being spiritually ruined. We should make sure that our work for the Lord does not end up like that. Paul is talking about teaching that intentionally subverts the truth by replacing it with falsehood. Consequently, instead of building up the hearers, it tears them down; instead of bringing enrichment, it brings disaster. Paul had described the ruin that comes from quarreling over words earlier, in his first letter to Timothy (1 Tim. 6:4-5). Hassle follows hassle, producing continual ruinous conflict. Notice that Timothy is told to warn them before God. God is always present of course, and He is never unaware of what His children are doing. But because of the profound danger of false teaching, Paul wanted to make sure that Timothy and those he admonished were consciously and continually aware of the presence of God. Being especially aware of God s presence adds a measure of healthy fear of the Lord and therefore of increased determination to serve Him faithfully. Quarrelling over words is a very grave matter. God Himself will call such wordwarriors into account. Remember this when you encounter people like this in the church or at your door. c) Words That Are Divided Right (2:15) In contrast to the false teachers, ministers whom God approves are those who are diligent to correctly handle the Word of truth. Spoudazō ( be diligent ) carries the idea of having zealous persistence to accomplish a particular objective. The diligent teacher gives maximum effort to impart God s truth as completely, as clearly, and as unambiguously as possible. He gives unreserved commitment to excellence in examining, interpreting, explaining, and applying God s Word. The purpose of that diligence is not to please others, and certainly not to please oneself, but to present yourself approved to God. Paristēmi ( to present yourself ) literally means to stand alongside of. The idea in this passage is that of standing alongside of or before God, of present oneself for inspection, as it were, in order to be approved by Him. Dokimos ( approved ) refers to favorably passing careful scrutiny and thereby being counted worthy, to be considered tried and true. The supreme purpose of the diligent and selfless teacher is to please God (cp. Gal. 1:10; 1 Th. 2:4; Mt. 25:21). Such a teacher is a workman who does not need to be ashamed. The shame that any workman feels when the incompetence or shoddiness of his work is detected is used as a figure for the Christian ministry. The faithful Christian teacher can unblushingly submit his work for God s approval, like the men in the parable of the talents who had gained other talents. The clear implication, especially in light of the following three verses, is that false teachers, on the other hand, have great reason to be ashamed. The mark of a faithful teacher or preacher is his handling accurately the word of truth. Being one who correctly handles the Word requires getting it straight and giving it straight. Correctly handles (orthotomeō) has as its basis the Greek word orthos ( straight ), the same word from which we build words like orthopedic and orthodoxy. It means literally to cut straight. It was used of a craftsman cutting a straight line, of a farmer plowing a straight furrow, Timothy Notes.doc p Mar-09

3 of a mason setting a straight line of bricks, or of workmen building a straight road. The same idea is found in Proverbs 3:6 and 11:5, where we read of making a straight path or way (the same word, orthotomeō, is used in the Septuagint translation of these verses). The expression in that case means cutting a straight road through a forest or difficult country so that the traveler may go directly to his destination. Metaphorically, it was used of carefully performing any task. Because Paul was a tentmaker by trade (Acts 18:3), he may have had in mind the careful, straight cutting and sewing of the many pieces of leather or cloth necessary to make a tent. The exact charge to Timothy is to impart the word of truth without deviation, straight, undiluted. Here it refers to the straight, precise, careful communication of the word of truth, the gospel (cp. Eph. 1:13; Col. 1:5). The idea of cutting which is inherent in the Greek verb is thought to mean the correct analysis of the word of truth, either in its separate parts or in its whole. Every aspect of God s truth is to be handled accurately, as a sacred trust by those who teach it and by those who hear it. Both proper interpretation and correct teaching are indicated. The apostolic command to get it and give it straight has become a 2,000-year-old charge to all who are called to teach and preach the gospel. The careful exegete and expositor of God s word of truth must be meticulous in the way he interprets and pieces together the many individual truths found in Scripture. The first and most important principle is that of basing doctrine and standards of living on Scripture alone (sola scriptura), a key watchword of the Protestant Reformation. The preacher must be given to hard, hard work. And that is what I think is the great problem with preaching today homiletical sloth. This command draws the picture of a workman who has done his work well and therefore can submit it to his superior without hesitation or embarrassment. 2. Godless Chatter (2:16-18) a) Babble & Chatter (2:16) Having instructed Timothy to warn the Ephesians about mishandling God s Word in their word fights, and having instructed Timothy on how to correctly handle the Word of truth, Paul returns to the subject of mishandling it through too much talk. Paul says we are to shun (per-ȉstēmi) such teaching. What is so bad about such chatter? First, it brings ungodliness. Paul has already described this danger in the Pastoral Epistles, using the same expression (1 Tim. 6:20; cp. Titus 3:9). The Word of God serves to build up and edify God s people. Extra-biblical banter and speculation have an adverse effect. That sort of talk is time-wasting and confusing at best and spiritually harmful at worst, which obviously is what Paul has in mind here. Paul is not talking of idle chitchat or gossip, which can do considerable damage in a church. He is speaking of destructive heresy that perverts divine truth and will lead to further ungodliness. This danger is not restricted to unbelievers or even immature believers. Paul is speaking to Timothy, who, despite his timidity and temporary discouragement, was nevertheless a gifted spiritual leader in whom the apostle had much confidence. No one is exempt from the corruptive influence of falsehood. Error cannot restrain the flesh, cannot halt the devil, and cannot protect from the world. False teaching provides no defense against iniquity and no strength for doing what is right and God-honoring. Paul is using cutting, slashing sarcasm because the assertion that they will become (prokoptō) is literally will advance or will make progress (apparently a slogan the false teachers used to Timothy Notes.doc p Mar-09

4 describe their teaching. But here the movement is downward to ungodliness. Because godless chatter is not godly talk, it is against God it is godless, trivial chattering. For such chatterers, words become substitutes for deeds. b) Cancer & Gangrene (2:17a) Secondly, it is gangrenous. The metaphorical language is thoroughly unpleasant. Their teaching will spread (nomēn echein, literally have pasture ) like gangrene. Gangrene transliterates gangraina, the Greek word from which it is derived. In the ancient world, the term was used of cancer as well as gangrene, both of which diseases spread rapidly and are deadly. The picture either is of gangrene spreading like a flock of sheep pouring into an open pasture or of sheep devouring new fodder. Either way the image is meant to be repulsive. The metaphor means either that this type of false discussion will spread to others who will also engage in it, or simply that, if left unchecked, this godless talk will eat away at the spiritual life of the church and ultimately bring ruin. Paul emphasizes here the insidious and destructive nature of this ungodly talk. False religion and satanic lies spread faster than the truth, because the sinful human heart is more receptive to them. c) Hymenaeus & Alexander (2:17b-18) Two of the principle purveyors of this infection ooze with heresy. We have already met Hymenaeus in 1 Timothy 1:20, where Paul states he had excommunicated him and Alexander. Now Hymenaeus has a new sidekick, Philetus, and they are working hard to spread a virulent infection. They have strayed concerning the truth. The verb astocheō ( to miss the mark ) is used of the defection of false teachers from the true path. Hymenaeus obviously had been a threat to the Ephesian church for some time. Times are still tough in Ephesus. Their insistence that the resurrection had already taken place was not primarily about Christ s resurrection. Rather, their insistence was that the final resurrection, the great resurrection of the living and the dead, had taken place spiritually for all believers. In one sense, we have already been raised with Christ because of the believer s spiritual and covenantal union with Him (cp. Rom. 6:1-11; Col. 3:1-3). But Scripture also looks forward to a future resurrection of the body at the Second Coming of Christ. The denial of a future bodily resurrection perverts this basic doctrine. It was over, they claimed, and all the promised end-time, eternal realizations were now theirs. Perhaps they taught that the only resurrection was the spiritual union with Christ in His death and resurrection (cp. Rom. 6:1-11). Such a view would have been based on pagan Greek philosophy, perhaps incipient Gnosticism, whose adherents believed that the body and all other material things are intrinsically evil. The damning thing about this teaching (apart from its plain untruthfulness) is that it attacked the reality of Jesus physical resurrection. The physical resurrection of believers is so linked to Christ s that if Christians are not physically resurrected, that would prove Christ had not been bodily resurrected either (cp. 1 Cor. 15:12-14). By denying bodily resurrection, they were destroying the very foundation of the Christian faith destroying both the reality and the implications of Christ s resurrection. To deny or distort the truth about the resurrection is to deny and distort the heart of the gospel. The consequences are grave, affecting not only the Christian s understanding of the future, but also his conception of life in the present, leading either to asceticism (cp. 1 Tim. 4:1-5) or immorality (cp. 3:1-9). Timothy Notes.doc p Mar-09

5 Antrepō ( to upset ) carries the idea of overturning or overthrowing, indicating that the faith held by some of those who listened to false teachers was not saving faith, which cannot be overthrown or destroyed. Those hearers apparently had heard the gospel and been attracted to Christianity as a possible answer to their religious quest. But because they had not placed their faith in Christ as Savior and Lord and were exposed to deception, they fell prey to corrupt teaching and remained lost. This gangrenous teaching had been sugarcoated and wrapped in Hymenaeus and Philetus smiling declaration that they had the fullness of the resurrection now all its health, all its wealth, all its privileges, all its power. This was the good news, they said. Paul s preaching?.why his circumstances he was in prison! gave it the lie. If he had the authentic good news, he would be living like them! 3. Solid Foundation (2:19) How will it turn out for those who mishandle the Word with their word fights and godless chatter, as opposed to the believer who correctly handles the word of truth those who get it straight and give it straight? In answer, Paul deftly references a famous event in Israel s history the rebellion of Korah, as described in Numbers 16. There the Levites Korah and Dathan and Abiram and some 250 other leaders rose up against Moses leadership in an effort to take over the priesthood. Just like Hymeneaus and Philetus, Korah and his friends rebelled against the Word of God. Because of their disobedience the ground opened up and swallowed them. When the authority of God was challenged Moses said to Korah and the others, In the morning the Lord will show who belongs to Him and who is holy (Num. 16:5). Then, just before the judgment of God fell, he said to the rest of the Israelites, Move back from the tents of these wicked men! Do not touch anything belonging to them, or you will be swept away (Num. 16:26). The same warning held good for those false teachers at Ephesus; unless they repented, they too would be utterly destroyed. How will it turn out for Paul and Timothy in relation to those who are rebelling against God s Word, men like Hymenaeus and Philetus? Paul gives the answer: Nevertheless, God s solid foundation stands firm (stereos). In contrast to the disruption and disturbance caused by the false teachers, Paul assures God s people that there is a firm foundation. The foundation is inscribed with a dual inscription first about God s knowledge and then about mankind s duty. What is the foundation Paul refers to? It seems most likely to refer to the church, the faithful Christians at Ephesus (cp. 1 Tim. 3:15; 1 Cor. 3:10-15; Eph. 2:19-23; Mt. 16:18). Other commentators suggest the Word of God or the Lord Jesus Christ (cp. 1 Cor. 3:11). On that promise we have God s seal. A sphragis ( seal ) was a sign of ownership or attestation, and God has placed His divine seal of ownership on the church. God s seal of ownership is on the church in two ways. First, every member of the body of Christ, the church, has God s divine assurance of election (cp. Num 16:5; Jn. 10:27-28; 2 Th. 2:13; Jn. 6:37-40; Eph. 1:4; Rom. 8:29-30). The second way in which God has placed His seal on the church is through personal sanctification, personal holiness (cp. Num. 16:26; 1 Cor. 6:19-20; 1 Pe. 1:5; Phil. 1:6). a) God s Knowledge (2:19a) In Numbers 16:5, Moses tells Korah: In the morning the LORD will show who belongs to Him (literally, in the Septuagint, the LORD knows those who are His ). Paul quotes Moses reproof to Korah, Dathan, and Abiram at their rebellion (and by application reproves Hymenaeus and Timothy Notes.doc p Mar-09

6 Philetus). At the same time these words are a sovereign comfort to the church the Lord knows those who are His. When the ultimate fires of judgment fall, and the cosmos is but a cinder, the Lord will know who are His (cp. John 10:14, 15). b) Man s Duty (2:19b) Those who would take comfort in the first inscription must take responsibility for the second. This statement asserts the human responsibility in the light of divine sovereignty those who belong to God must turn away from wrongdoing. This quotation may be adapted from the same passage in the book of Numbers (Num. 16:26), although Isaiah 52:11 is nearer the sentiment and the LXX uses the same verb for depart (aphistēmi) as here. Knowing the deep things about God demands deep things from us. There is no election (cp. v. 10) apart from sanctification. It is written on our souls. This is the requirement of God repentance. But it is also the evidence of election. The true people of God will turn away from false teaching and the immorality associated with it. When we were first converted we came to believe in the Lord Jesus Christ as our Savior and we also turned away from our sins. These two aspects of salvation continue with us throughout the whole of our Christian lives; repentance and faith must be exercised daily by each of us who profess faith in Christ. Thus we will show ourselves to be tried and true, and useful in God s service as the following metaphor makes clear. B. Honorable Vessels (2 Tim. 2:20-26) Since most of us would rather be admired for what we do, rather than for what we are, we are normally willing to sacrifice character for conduct, and integrity for achievement. However, what we are is of utmost importance. A noble life must have for its core a noble heart. Honorable vessels are used for honorable purposes. This is what 2 Timothy 2:20-26 is all about. Paul turns to a household metaphor to describe the relationship between the true and the false. Paul here instructs Timothy on how to become an instrument for noble purposes, a vessel for honor. Paul uses the figure of a vessel in several other passages to describe Christians (cp. Rom. 9:21; 2 Cor. 4:7) 1. Making an Honorable Vessel (2:20-21) a) The Great House (2:20) There is a close connection between the metaphor of an edifice to describe the church and the foundation referred to in the previous verse. A large house is Paul s metaphor for the church, the Christian community that Paul had earlier called God s household (1 Tim. 3:15). This metaphor strongly suggests that the firm foundation of God in verse 19 refers to the church, the earthly custodian of God s truth (v. 18). Yet here it is not the external structure but the contents, particularly the various utensils, which are in mind. Skeuos ( vessel ) was used of a wide variety of domestic implements, utensils, and furnishings, including furniture and tools. Because of the materials mentioned here of which these items were made, it seems likely that Paul had in mind serving vessels and perhaps utensils. Articles made of gold or silver are more valuable and presentable than those of wood or clay. The former would be prominently displayed as decorations or used for serving important guests as a gesture of honor. Because they were expensive, they were handled with care. After a meal, they were washed up and put safely away before anything else. Timothy Notes.doc p Mar-09

7 The inferior articles, on the other hand, were strictly utilitarian. They were common, plain, replaceable, unattractive, and often dirty and vile, because some were used for garbage and human waste. They were used for those duties that were never seen and were kept out of sight as much as possible. When these were cracked or chipped they were taken to the rubbish dump and thrown away. To display them before guests would be an act of unspeakable dishonor. Note: most commentators see the honorable vessels as Christians and the dishonorable vessels as false Christians (unbelievers) in the church. In contrast, John McArthur believes that all the vessels represent Christians: honor and dishonor refer to the ways in which genuine believers are found useful to the Lord in fulfilling the work to which He has called them. However, I agree with the majority of commentators who believe we are to understand that the Christian community contains both noble and ignoble vessels that is, both believers and false teachers just as Israel had at the time of the rebellion of Korah (cp. v. 19). Jesus taught exactly the same thing when he described the mixed nature of the church in the parable of the wheat and the tares (Mt. 13:24-30). The visible church on earth will contain both believers and unbelievers until Christ returns and ordered the final separation (cp. Mt. 25:31-46). In particular, Paul is talking about preachers and teachers in the church. The objects which were used for noble purposes are like the true servants of God people like Paul and Timothy who preach God s Word faithfully instead of distorting it for their own ends. Paul s message is that all true servants of God must cleanse, or in other words, dissociate themselves from the erroneous teachers and all their works (dishonorable vessels). Just as a house contains valuable vessels for special occasions and cheaper ones for dishonorable uses, such as containers for garbage or excrement, so in the church there will be individuals who by their endurance show themselves set apart for God, and others who show themselves unworthy. The idea of vessels having honorable and dishonorable purposes suggests that election is in view. The elect will stand firm, making their calling and election sure (2 Pe. 1:10), revealing that they are truly the children of God. Those created for dishonorable purposes will turn aside from the faith and from the truth of the gospel (cp. Rom. 9:19-23). The Christian community is, and always has been, a mixed bag. In fact, that is the answer to those who avoid church because it contains hypocrites. Of course it does! Church is for hypocrites because it is there that they may become vessels of honor. The train of thought does not follow quite as we would expect, for in a great house both types of vessels would be necessary and the wooden and earthen would never be considered worthless. The illustration in fact digresses in its application. The variety of vessels in the house is intended to show the variety of types in the church, but the application fastens on the people and the vessels are completely forgotten. The real contrast is between the honorable and dishonorable, the thought imperceptibly having moved back to the case of Hymenaeus and Philetus (v. 18). b) Cleansed Vessels (2:21a) At the same time, as in the previous verse, the sovereign choice of God in salvation does not negate human responsibility. The vessels of God must cleanse themselves from what is dishonorable, turning away from the false and the immoral, as Paul exhorts Timothy to do in the verse that follow. Cleansing your life will make you an honorable vessel with great usefulness. This is the exact opposite of the contemporary delusion that character is irrelevant! A holy inner life is essential to doing any good work in this life. Timothy Notes.doc p Mar-09

8 Cleanses is from ekkathairō, an intensified form of kathairō (from which we get catharsis ), which means to clean out thoroughly, to completely purge. Paul s exhortation is therefore for godly believers to separate themselves from the fellowship of unbelievers, who are not clean, not obedient, not submissive to the Lord, and not eager to serve. An immoral and/or doctrinally corrupt church leader is more dangerous than a pagan or atheist, because weak or careless brothers and sisters may assume or rationalize that certain practices and ideas are permissible simply because they are practiced and taught by false teachers in the church. Willing association with these ungodly teachers, vessels of dishonor, inevitably will cause some of their sin to infect you, whether you realize it or not. Do not be deceived, Paul therefore warns; Bad company corrupts good morals (1Cor. 15:33). Faithful service of the Lord requires separation from those who can contaminate you. This calls for a conscious, willful cleansing. But this is never, in Paul s thinking, something we do apart from grace (cp. Eph. 2:8-10; Rom. 11:6). God does it. And then by His grace we will do it (cp. Phil. 2:12-13). The self-cleansing here is from false teachers and their erroneous doctrines and a returning to the pure gospel of Jesus Christ, who is descended from David and risen from the dead (cp. v. 8). The cleansed thus become golden vessels, made for good works (cp. Eph. 2:10). Such people become golden, and their works match. Instead of being wood, hay, and straw, they are gold, silver, and precious stones (cp. 1 Cor. 3:12). Far from character being irrelevant, it is everything. What they are inside determines what they do. c) Useful Vessels (2:21b) Paul describes three characteristics of cleansed vessels: they are sanctified, they are useful to the Master, and they are prepared for good works. In particular, Paul is referring to ministers of the gospel, elders and others who preach and teach God s Word. First, those who stay away from false teaching (cleanse themselves from it) will be made holy or sanctified. Sanctified is from hagiazō, which has the basic meaning of being set apart. A Christian is sanctified, set apart, in two ways. Negatively, he is set apart from sin. Positively, he is set apart for God and for His righteousness. Just as the vessels in the tabernacle and temple were set apart from all mundane uses and dedicated solely to God and His service, so are those believers who are vessels of honor in the church. Their supreme purpose as Christians, the purpose from which all duties derive, is to serve God. For that they keep themselves pure. It would be inconceivable that a vessel could alternate between being used for vile waste and for food for guests. An honorable vessel is kept pure. Sanctified translates a perfect passive participle, indicating a condition that already exists. Salvation itself is a sanctification, setting us apart to God. But it is also the beginning of a lifelong process. It is both a reality and a progressive experience. Christians are not only sanctified by having a right relationship to God but also are being sanctified as they grow in fulfilling God s purpose of righteous living. The sanctified life is a life of purity, holiness, and godliness. On the negative side, the believer is being sanctified, or set apart from unrighteousness. Honorable vessels are separated from sin, from the world, from the flesh, from Satan, and from the self-will of the old self. Secondly, a vessel for honor is useful to the Master. Those who serve God will want to become slaves of Christ; their desire will be to obey Him in all things. Using the same Greek word (euchrēstos), Paul later in this letter speaks of Mark as useful to me for service (4:11). The apostle wanted Timothy to be useful to Jesus Christ the Master, just as Mark was useful to Timothy Notes.doc p Mar-09

9 him in his apostolic work. Master translates despotēs, from which we get despot. Christians are not simply rightly related to God; they wholly belong to God. He is our sovereign Master, our loving and benevolent Lord, who actually owns us. Thirdly, those who are cleansed for noble purposes will be prepared to do any good work. Hetoimazō ( prepared ) caries the idea of willingness and eagerness as well as of readiness. Like sanctified, prepared translates from a perfect passive, indicating a condition that already exists. When we were saved, the Lord placed us in a state of divine preparedness, in which we received His own Holy Spirit to indwell us and empower us. We also have His divine Word in Scripture to teach us His truth and His will. 2. Maintaining an Honorable Vessel (2:22) a) Flee (2:22a) Paul s advice now naturally moves from the making of an honorable vessel to a double command regarding the maintenance of it. This verse is almost identical to the apostle s admonition in his previous letter to Timothy (1 Tim. 6:11). First, he is to flee the evil desires of youth. Flee is from phuegō, from which fugitive is derived. The Greek verb is here a present imperative of command, indicating that fleeing is not optional but is to be persistent. The faithful Christian is continually on the run, as it were, from the sinful passions of youth. Often this is interpreted to mean flee sensual desires and then tied in with the example of young Joseph fleeing hot-blooded Mrs. Potiphar as she clutched his robe (Gen. 39:11-18). But that is not the emphasis here because: 1) the Greek simply reads and flee youthful desires ; and 2) the following verses give no emphasis to sensuality but rather stress qualities that spring from a youthful temperament. Instead, Paul means we are to flee the desires characteristic of youth, such as pride, craving for wealth, power, and attention, inordinate ambition, jealousy, envy, impatience, harshness, an argumentative and self-assertive spirit, sinful sexual desire, and many other sinful lusts So the youthful proclivities go. And Paul makes no bones about it Flee youthful desires! If anyone wants to be useful to God than he must turn away from all the evil desires of youth. Do not get sucked into fruitless controversy by your detractors. It is so important to remain a vessel for noble purposes. b) Pursue (2:22b) But the running isn t all in the negative. Timothy was also to chase after four virtues. He was to run away from all evil urges and run towards good desires. As with flee, the Greek verb translated pursue is an imperative. Paul is not making a suggestion. He was to pursue righteousness that is, the right conduct of a man who pleases God and is pleasing to Him. He must personally pursue ethical conduct that glorifies God. He should endeavor to see that the desires of his heart and mind are in harmony with God s law. In whatever age the faithful live, the only infallible and effective guide to righteousness is God s divine Word. He is also to pursue faith (pistis). This faith is a combination of belief plus trust in God, and this simple trust must characterize his life. He should have great confidence in God and trust everything to His care and control. The supreme purpose of a believer with a pure heart is to please and glorify God by pursuing integrity, loyalty, and trustworthiness. Timothy Notes.doc p Mar-09

10 Timothy was also to pursue love, namely love for people. Agapē is the love of the mind and the will, not of emotion or affection even of the highest sort. It is the love of conscious determination, not impulse. It is the love that focuses on the welfare of the one loved, not on self-gratification or self-fulfillment. It is the love which reaches out to every brother and sister in Christ, and even to the enemies of believers in Christ. Timothy was to love the saints, and when time and circumstances revealed that some of his saints were sinners, he was to go on loving them with all their faults and weaknesses. Finally, he was to pursue peace, tranquility and harmony with His people. Eirēnē ( peace ) is the word from which we get serene and serenity. In this context it does not refer to absence of warfare but to harmonious relationships, between men and God and between men and other men, especially between Christians. This is that deep-down security which comes to all those who are in a right relationship with God. This additional virtue (absent in 1 Tim. 6:11) perfectly fits the context, which emphasizes the minister s duty to be gentle and avoid quarrels, and to seek the peace and purity of the church. Those who call upon the Lord is a description of genuine Christians, referring specifically to their calling on the Lord for salvation. These are the kind of people he should mix or go around with. It is the company we keep that so often stamps out the pattern for our behavior. This phrase indicates that righteousness comes only from a transformed heart. God s work in regeneration must precede any effort towards sanctification. As in 1 Timothy, Timothy s responsibility in regard to the false teachers means first of all a concern for his own personal spiritual health and godliness. Timothy was to flee as fast as his feet would carry him away from the headstrong desires of youth, such as impatience, harshness, and contentiousness. At the same time he was to sprint, arms stretched out, after righteous conduct, faith, love for others, and peace. Such divinely ordered flight and pursuit would insure the maintenance of his life as a vessel for honor. 3. Ministry of an Honorable Vessel (2:23-26) a) Avoiding Quarrels (2:23-24a) God s instrument must not quarrel. The command to avoid (paraiteomai) controversies the warning that they produce quarrels repeats Paul s earlier instructions (2:14, 16; cp. 1 Tim. 4:7; 6:20). The constant repetition of the injunction not to get caught up in these fruitless and harmful discussions emphasizes for us how important this is for Paul. Mōros ( foolish ) has the root meaning of being mentally dull, silly, or stupid, and is the word from which we get moron. Apaideutos ( ignorant ) means unlearned and untrained and often carries the additional idea of undisciplined. Zētēsis ( speculations ) refers to that which is controversial and seriously disputed, having no certain basis in truth. The word translated strife (machē) is also used in Titus 3:9 where it applies to legal contentions. Paul is not, of course, advising believers to avoid all controversy and discussion of the faith. Paul makes clear that he is not speaking about responsible discussion of Scripture and theology, either with the unsaved or among believers. But it says a lot about the attitude and demeanor of Christian workers. The tendency, when our teaching or central Christian doctrines are under attack, is to defend ourselves, to fight, to be pugnacious. But these responses do more harm than good. Timothy Notes.doc p Mar-09

11 Paul does not forbid reasonable theological discussions; rather, he rather forbids speculations, fruitless and unproductive debates that produce quarrels. Such speculations are not only worthless but are ungodly. They question Scripture, distort the truth, create doubt, weaken faith, undermine confidence in the Lord, often lead to compromise of convictions, and produce quarrels (cp. 2:14; Titus 3:9). The false teachers arguments were literally moronic and ignorant, and it was tempting to use their foolishness against them because it was so thoroughly silly. b) Pastoring the Flock (2:24b-25a) Rather than quarrel, God s vessel lives out four positive injunctions (cp. 1 Tim. 3:2-3; Titus 1:7-9). Paul s description of the vessel, a bond-servant (doulos) is a word that he frequently used of himself (cp. Rom. 1:1; Phil. 1:1; Titus 1:1). Whereas every Christian is called to be a servant of the Lord, the term is used here in a restricted sense. Anyone called as Timothy was to care for a community of believers has special claim to the title and for that very reason must rule out all striving. First, he must be kind (ēpios) to everyone. As much as we are to speak boldly for the Lord without compromise, we are to do so with the attitude of meekness, gentleness, and humility. We are never to be harsh, abusive, overbearing, unkind, thoughtless, or pugnacious. Harsh denouncement of opponents and an argumentative spirit are a scourge to the gospel. A magnanimous spirit, on the other hand, adorns the gospel because it reflects the kindness, gentleness, and patience of the Lord. In brief, we should be Christlike. Second, Timothy was to be able to teach skilful in teaching, fulfilling the major concern of the Pastoral Epistles. That phrase translates the single Greek adjective didaktikos, which carries the idea of being highly skilled in teaching. The only other time it is used in the New Testament is in Paul s first letter to Timothy, where it is also applied to elders (1 Tim. 3:2). The term does not refer so much to possessing vast knowledge or understanding as to having notable ability to communicate effectively whatever knowledge and understanding one may have in this case, knowledge and understanding of God s Word. Third, the Lord s instrument must not be resentful; rather he must be patient when wronged (anexikakos). There may be greater sins than touchiness, but there is none which does greater damage in the Christian church. This is perhaps the hardest qualification mentioned here. It means to be patient under injuries, even when those hurts are unfairly given. When we are faithfully witnessing and living for the Lord, it is not easy to graciously accept unjust criticism. But Jesus is our example here as in all other areas (cp. 1 Pe. 2:21-23). The fourth injunction complements the second: those who oppose him he must gently instruct. No clever put-downs of the false teachers were allowed, but only gentle correction (cp. Eph. 4:15). Prautēs ( gentleness ) can also be rendered meekness. In the ancient Greek world the word was used of colts that were broken for riding. In such training, care must be taken to bring the animal s will into submission to the rider without breaking its energetic and lively spirit. Contrary to the connotation that meekness often carries today, prautēs has no relation to weakness but denotes power that is under willing control. It reflects a spirit of humility that does not focus on self but on the Lord and on others in His name. It has nothing to do with impotence or shyness or weakness or cowardice. It is power supplied by, and willingly put under the control of, the Holy Spirit, in faithful submission to the Word and will of God. Correcting is from paideuō, which means to instruct, educate, or give guidance. Because the objects of this instruction are those who teach false doctrine and live ungodly lives, this Timothy Notes.doc p Mar-09

12 particular instruction is in the form of correction. Paul is not speaking of personal differences of opinion but of the opposition of disobedient believers. The opposition may pertain to foolish and ignorant speculations (v. 23) or to the more serious matters of doctrine or morals they lead to. Every minister encounters situations in the church that demand correction and sometimes rebuke. The loud, foolish heretics got more than they deserved gentle instruction! This is divine wisdom for all of Christ s servants. c) Resting in God s Sovereignty (2:25b-26) The final sentence expresses the hope and goal of a noble instrument for his enemies. The motivation of such correction should be the sincere desire that perhaps God may grant them repentance. Paul desires that the false teachers, and those influenced by them will come to repentance, turning away from their error. That is always the motivation of a humble and compassionate heart. A servant of God must be gentle in the way he gives his instruction because his desire is that those who are wrong will be led to repent of their errors rather than simply be punished for them. Metanoia ( repentance ) does not mean simply being sorry for what we have done. It signifies a genuine change of mind, change of heart, and change of direction. It is for that reason that all genuine repentance must be the product of God s sovereign grace, just as is every aspect of salvation. Epignōsis represents more than mere factual information. It is deep, thorough spiritual knowledge of God s truth, which, as with repentance, only He can supply. Ananēphō ( come to their senses ) literally means to return to soberness, indicating that falsehood and sin produce what might be called a type of spiritual inebriation, a stupor resulting in loss of judgment and proper control of one s faculties. The reference to being ensnared by the devil certainly conveys, at one level, the idea that he has ensnared them to teach falsely. They have been taken captive (zōgreō), which literally means to catch alive as in a trap or snare. The vessel of dishonor becomes a pawn of Satan to work his evil will within the very body of Christ. Such is the terrible and tragic power of sin. Satan loves to see God s servants disgraced. He delights when he is able to lure a pastor into wickedness. He uses all kinds of methods to do this, including the evil desires of youth. How many Christian leaders have fallen into sin (sometimes very public sin) because of the lust of pride and sex, because of the love of money and power, or because they wanted to show off their vast stores of knowledge? The Evil One wants to prevent Christian people from doing God s will, because he wants them to do his will. But being ensnared by Satan also has eternal consequences. The eternal destiny of the false teachers is at stake. Ultimately, as Paul makes clear, even this repentance is God s doing. God is the one who grants it to them (cp. Acts 11:18). Only God can change a sinner s heart. This is a passage that is filled with practical wisdom concerning how to deal with opponents. Much of 1 and 2 Timothy are devoted to guarding the truth. But Christians must know not only that they are to defend the truth. Equally important is how. We would do well to meditate extensively on the words of 2 Timothy 2:14-26 on how to engage our opponents so that if God wills, they may repent and believe. For next time: Read 2 Timothy 3:1-9. Timothy Notes.doc p Mar-09