Exegetical and Hermeneutical Commentary of 2 Timothy 2:15

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

15. ‘Let your own example back your precepts to your teachers.’ The stress therefore is to be laid on ‘thyself.’

Study to shew thyself ] Take pains to present thyself; both verbs are aorists, because that tense gives the verbal idea always, and the force intended here is ‘Have for your ideal in work and aim “thorough.” ’

approved unto God ] Or ‘one who has stood God’s testing’; so the substantive in Php 2:22 ‘ye know the proof,’ i.e. the approved character ‘of Timothy.’ In one respect, that is, the Philippians had themselves tested Timothy, viz. how he had served with St Paul in furtherance of the Gospel. The opposite word, ‘unable to stand the test’ occurs Tit 1:16 where see note; and ch. 2Ti 3:8.

a workman ] Implying zeal and activity, as, in a bad cause, Php 3:2.

that needeth not to be ashamed ] Only here in N.T.; in Joseph. Antt. xviii. 7. 1 in the same sense ‘nor think that one should-not-be-ashamed to be inferior.’ In classical Greek ‘shameless’ ‘impudent’ is the force of the cognate word. Both senses come from the proper meaning of the verbal ending ‘that which cannot be made ashamed.’ Vulg. ‘operarium inconfusibilem.’

rightly dividing ] This is the literal meaning, whether we refer the dividing to the sacrificial division of victims or to the distributing of bread or to the cutting of a road; or better, with R.V. apparently, take Theodoret’s interpretation ‘we praise those husbandmen who cut their furrows straight,’ and so get for our second rendering ‘holding a straight course in the word of truth’ (R.V. margin) and for our third (R.V. text) handling aright the word of truth. The word does not occur again in N.T. or classical Greek; but in LXX. Pro 3:6; Pro 11:5, ‘he shall direct thy paths,’ ‘the righteousness of the perfect shall direct his way.’ Vulg. ‘recte tractantem.’

the word of truth ] The facts, the doctrines, the creeds, through which God’s true work and will for man are revealed.

Fuente: The Cambridge Bible for Schools and Colleges

Study to show thyself approved unto God – Give diligence 2Pe 2:10, or make an effort so to discharge the duties of the ministerial office as to meet the divine approbation. The object of the ministry is not to please men. Such doctrines should be preached, and such plans formed, and such a manner of life pursued, as God will approve. To do this demands study or care – for there are many temptations to the opposite course; there are many things the tendency of which is to lead a minister to seek popular favor rather than the divine approval. If any man please God, it will be as the result of deliberate intention and a careful life.

A workman that needeth not to be ashamed – A man faithfully performing his duty, so that when he looks over what he has done, he may not blush.

Rightly dividing the word of truth – The word here rendered rightly dividing, occurs nowhere else in the New Testament. It means, properly, to cut straight, to divide right; and the allusion here may be to a steward who makes a proper distribution to each one under his care of such things as his office and their necessities require; compare the notes at Mat 13:52. Some have supposed that there is an allusion here to the Jewish priest, cutting or dividing the sacrifice into proper parts; others, that the allusion is to the scribes dividing the law into sections; others, to a carver distributing food to the guests at a feast. Robinson (Lexicon) renders it, rightly proceeding as to the word of truth; that is, rightfully and skillfully teaching the word of truth. The idea seems to be, that the minister of the gospel is to make a proper distribution of that word, adapting his instructions to the circumstances and wants of his hearers, and giving to each that which will be fitted to nourish the soul for heaven.

Fuente: Albert Barnes’ Notes on the Bible

2Ti 2:15

Study to show thyself approved unto God.

Approved

The word which he uses () is one which scarcely occurs in the New Testament, except in the writings of St. Paul. And the corresponding substantive is also much more common in his Epistles than it is elsewhere. It indicates that ceaseless, serious, earnest zeal, which was one of his chief characteristics. And certainly if the proposed standard is to be reached, or even seriously aimed at, abundance of this zeal will be required. For the end proposed is not the admiration or affection of the congregation, or of ones superiors, nor yet success in influencing and winning souls; but that of presenting ones self to God in such a way as to secure His approval, without fear of incurring the reproach of being a workman who has shirked or scamped his work. The apostles charge is a most wholesome one, and if it is acted upon it secures diligence without fussiness, and enthusiasm without fanaticism. The being approved implies being tried and proved as precious metals are proved before they are accepted as genuine. (A. Plummer, D. D.)

The minister approved of God

I. In what way and manner a minister ought to show himself approved of God. It appears to me that something more is required to convince men that a minister has the smile of God than his own belief. Our text evidently implies that by his work a minister must show that God is with him. In his work four things will be found which tend to show this.

1. Its quality. It must be such as God commands.

2. Its quantity; which shall evince diligence.

3. The difficulties attending its performance; which is the trial of sincerity.

4. The spirit in which it is done. It is a work which requires a spirit of compassion and kindness.

II. What are the signs of a ministers approval of God which should be accepted by persons?

1. I would place conversions as an evidence of Divine approval. They show Divine favour. The moral miracle of a true conversion evinces the Divine presence and power equally with any other miracle.

2. The convictions of truth and duty, which are made by his preaching to the consciences of sinners.

3. The last sign we shall notice of Gods approbation of His minister, is the effects of his preaching on the hearts of them that believe. Those that are spiritual can judge whether his preaching is scriptural. (W. Moore.)

Gods approval

Advert continually to His presence with reverence and godly fear; consider Him as always looking on the heart; trust in His almighty protection; believe in Him as a holy sin-hating God and reconciled to sinners of mankind only in Jesus Christ; value His favour above all the world, and make it the settled sole aim of your lives to approve yourselves to His pure eyes. (T. Adam.)

Desire for Gods approbation

If you were an ambitious man, said a person one day to a minister of talent and education, who was settled in a retired and obscure parish, you would not stay in such a place as this. How do you know that I am not an ambitious man? said the pastor. You do not act like one. I have my plans as well as others–the results may not appear as soon, perhaps. Are you engaged in some great work? I am; but the work does not relate to literature or science. I am not ambitious, perhaps, in the ordinary sense of the term. I do not desire to occupy the high places of the earth, but I do desire to get near my Masters throne in glory. I care but little for popular applause, but I desire to secure the approbation of God. The salvation of souls is the work He is most interested in, and to the successful prosecution of which He has promised the largest rewards. (H. L. Hastings.)

Vibration in unison

Something is the matter with your telephone; we can hardly hear you, was the response, that in a faint voice came to us from the Central Office when we had answered their signal ring with the usual Halloo! A few minutes afterwards a young man from head-quarters stepped into our study, and taking the telephone in his hand commenced to investigate. Yes, here it is, he exclaimed, as he began to unscrew the ear-piece. The diaphragm is bulged, and dust has collected around it to such an extent that it does not vibrate in unison with ours up in the office, and that spoils the sound. You see, he added, while brushing the instrument, that the telephones at both ends of the wire must act in harmony or there will be no voice. There, he said, it is all right now. And sure enough the lowest word could be distinctly heard, There was, of course, nothing remarkable in this incident, and yet the words vibrate in unison, must act in harmony or there will be no voice, suggested higher thoughts as well. The human heart is Gods telephone in man. Through it He purposes to speak to our inner consciousness; and when our conscience, our affections, and our desires vibrate in unison with the breath of His lips we can hear His voice within us.

A workman that needeth not to be ashamed.

The single word which represents that needeth not to be ashamed (). is a rare formation, which occurs nowhere else in the New Testament. Its precise meaning is not quite certain. The more simple and frequent form () means shameless, i.e., one who does not feel shame when he ought to do so. Such a meaning, if taken literally, would be utterly unsuitable here. And we then have choice of two interpretations, either

(1) that which is adopted in both A.V. and R.V., who need not feel shame, because his work will bear examination, or

(2) who does not feel shame, although his work is of a kind which the world holds in contempt. The latter is the interpretation which Chrysostom adopts, and there is much to be said in its favour. Three times already in this letter has the apostle spoken of not being ashamed of the gospel (2Ti 1:8; 2Ti 1:12; 2Ti 1:16). Does he not, therefore, mean here also, Present thyself to God as a workman who is not ashamed of being in His service and of doing whatever work may be assigned to him? This brings us very close to what would be the natural meaning of the word, according to the analogy of the simpler form. If you are to work for God, says Paul, you must be in a certain sense shameless. There are some men who set public opinion at defiance, in order that they may follow their own depraved desires. The Christian minister must be prepared sometimes to set public opinion at defiance, in order flint he may follow the commands of God. The vox populi, even when taken in its most comprehensive sense, is anything but an infallible guide. Public opinion is nearly always against the worst forms of selfishness, dishonesty, and sensuality; and to set it at defiance in such matters is to be shameless in the worst sense. But sometimes public opinion is very decidedly against some of the noblest types of holiness; and to be shameless under such circumstances is a necessary qualification for ones duty. It is by no means certain that this is not St. Pauls meaning. If we translate A workman that feeleth no shame, we shall have a phrase that would cover either interpretation. (A. Plummer, D. D.)

The gospel workman

I. Look, first, at the designation the Christian minister must try to earn for himself, to be a workman approved of God, one whose work will bear trying in the fire; having nothing counterfeit about it, but discovering the fine gold of an unadulterated service–truthful, hearty, honest towards God and man.

1. Such a man will strive to be approved of God for his diligence, his earnestness, the anxious concentration upon the duties of the ministry of all the powers which God has given him.

2. Approved of God, again, a minister should strive to be for his faithfulness. Now, this faithfulness, in relation to the stewardship of souls, consists in a bold and unfaltering adherence to the terms of our gospel commission; in a jealousy, before all things, for the honour of the Lord we serve; in a deter mination that, neither in public nor in private, will we exercise any timid reservations whether men will hear or whether they will forbear.

II. But the text invites us, in the next place, to consider the Christian minister in His office as a public teacher.

1. Where note, first, it is the word of truth he has to divide; an expression with which we may compare the language of the same apostle on another occasion, where he says, When ye received the word of God which ye heard of us, ye received it not as the word of men, but as is in truth the word of God. This mode of speaking of Holy Scripture seems well calculated to meet that irrepressible craving for certainty on moral subjects, which is the first need of the awakened mind.

2. But this word or truth, we are told, is to be rightly divided; that is, we may interpret the expression, to have all its parts distributed and disposed after some law of connection and coherence and scientific unity. The general spirit of this injunction goes to reprove all that mutilated or partial teaching in which, through an over-fondness for particular aspects of theological truth, a man is betrayed into negligence, if not into culpable reticence, about all the rest.

III. But I proceed to the last point which calls for notice in our text, or that which leads us to contemplate the Christian minister in his personal character and qualifications.

1. Needeth not to be ashamed, in regard of his mental culture, and attainments,, and general fitness to cope with the demands of an intellectual age.

2. Needeth not be ashamed, once more, in regard of his personal and experimental acquaintance with the truths he is ordained to teach. Every profession in life has its appropriate and distinctive excellence. We look for courage in the soldier; integrity in the merchant; wise consistency in the statesman; unswerving uprightness in the judge. What is that which, before all things, should distinguish the Christian minister, if it be not pre-eminent sanctity of deportment, and the spirit of piety and prayer? (D. Moore, M. A.)

Rightly dividing the word of truth.–

Cutting straight

Literally cutting straight. The figure has been very variously derived; from a priest dividing the victim, the steward distributing the bread or stores, a stonemason, a carpenter, a ploughman, a road-cutter. The last has been most frequently adopted. Perhaps they are right, who, like Luther and Alford, consider that the figure had become almost lost sight of in common usage, and that the word had come to mean little more than to manage or administer. (Speakers Commentary.)

Fearless faithfulness

The metaphor is taken from cutting roads. The characteristic of the Roman roads would be well known to the apostle, and this idea is given in the margin of the revision holding a straight course in the word of truth. The expression denotes a fearless faithfulness–a simple straightforwardness in the proclamation of the truth of God, whatever may be the opinions or the conduct of men. The Word has to be preached whether men will hear or whether they will forbear. (R. H. S.)

Defection dangerous

I am disposed to think that we may perhaps class this among the medical words with which these Epistles abound, and see in it a reference to the work of the surgeon, in which any deflection from the true line of incision might be perilous or even fatal. The reference in 2Ti 2:17 to the gangrene or cancer seems to carry on the train of thought. (E. H. Plumptre, D. D.)

Right handling

The idea of rightness seems to be the dominant one; that of cutting quite secondary; so that the Revisers are quite justified in following the example of the Vulgate (recte tractantem), and translating simply rightly handling. But this right handling may be understood as consisting in seeing that the word of truth moves in the right direction, and progresses in the congregation by a legitimate development. (A. Plummer, D. D.)

Straight-forwardness

St. Paul summons Timothy to a right straightforward method of dealing with the Divine word. He would have him set out clear lines for the intellect, a plain path for the feet, a just appeal to the emotions, a true stimulant of the conscience. (H. R. Reynolds, D. D.)

Rightly dividing the word of truth

I. The Vulgate version translates it–and with a considerable degree of accuracy–Rightly handling the word of truth. What is the right way, then, to handle the word of truth?

1. It is like a sword, and it was not meant to be played with. It must be used in earnest and pushed home.

2. He that rightly handles the word of God will never use it to defend men in their sins, but to slay their sins.

3. The gospel ought never to be used for frightening sinners from Christ.

4. Moreover, if we rightly handle the word of God we shall not preach it so as to send Christians into a sleepy state. We may preach the consolations of the gospel till each professor feels I am safe enough: there is no need to watch, no need to fight, no need for any exertion whatever. My battle is fought, my victory is won, I have only to fold my arms and go to sleep.

5. And, oh, beloved, there is one thing that I dread above all others–lest I should ever handle the word of God so as to persuade some of you that you are saved when you are not.

II. But my text has another meaning. It has an idea in it which I can only express by a figure. Rightly dividing, or straight cutting. A ploughman stands here with his plough, and he ploughs right along from this end of the field to the other, making a straight furrow. And so Paul would have Timothy make a straight furrow right through the word of truth. I believe there is no preaching that God will ever accept but that which goes decidedly through the whole line of troth from end to end, and is always thorough, earnest, and downright. As truth is a straight line, so must our handling of the truth be straightforward and honest, without shifts or tricks.

III. There is a third meaning to the text. Rightly dividing the word of truth is, as some think, an expression taken from the priests dividing the sacrifices. When they had a lamb or a sheep, a ram or a bullock, to offer, after they had killed it, it was cut in pieces, carefully and properly; and it requires no little skill to find out where the joints are, so as to cut up the animal discreetly. Now, the word of truth has to be taken to pieces wisely; it is not to be hacked or torn as by a wild beast, but rightly divided. There has to be discrimination and dissection.

1. Every gospel minister must divide between the covenant of works and the covenant of grace.

2. We need also to keep up a clear distinction between the efforts of nature and the work of grace. It is commendable for men to do all they can to improve themselves, and everything by which people are made more sober, more honest, more frugal, better citizens, better husbands, better wives, is a good thing; but that is nature and not grace. Reformation is not regeneration.

3. It is always well, too, for Christian men to be able to distinguish one truth from another. Let the knife penetrate between the joints of the work of Christ for us, and the work of the Holy Spirit in us. Justification, by which the righteousness of Christ is imputed to us, is one blessing; sanctification, by which we ourselves are made personally righteous, is another blessing.

4. One other point of rightly dividing should never be forgotten, we must always distinguish between the root and the fruit. I want to feel a great change of heart, and then I will believe. Just so; you wish to make the fruit the root.

IV. The next interpretation of the apostles expression is, practically cutting out the word for holy uses. This is the sense given by Chrysostom. I will show you what I mean here. Suppose I have a skin of leather before me, and I want to make a saddle. I take a knife, and begin cutting out the shape. I do not want those parts which are dropping off on the right, and round tiffs corner; they are very good leather, but I cannot just now make use of them. I have to cut out my saddle, and I make that my one concern. The preacher, to be successful, must also have his wits about him, and when he has the Bible before him lie must use those portions which will have a bearing upon his grand aim.

V. One thing the preacher has to do is to allot to each one his portion; and here the figure changes. According to Calvin, the intention of the Spirit here is to represent one who is the steward of the house, and has to apportion food to the different members of the family. He has rightly to divide the loaves so as not to give the little children and the babes all the crust; rightly to supply each ones necessities, not giving the strong men milk, and the babes hard diet; not casting the childrens bread to the dogs, nor giving the swines husks to the children, but placing before each his own portion.

VI. Rightly to divide the word of truth means to tell each man what his lot and heritage will be in eternity. Just as when Canaan was conquered, it was divided by lot among the tribes, so the preacher has to tell of Canaan, that happy land, and he has to tell of the land of darkness and of death-shade, and to let each man know where his last abode will be. (C. H. Spurgeon.)

Appropriate truth

Paul no doubt meant by this simile, that as a father at the dinner-table cuts and carves the meat, and divides it in proper shares to his family–a big piece for the grown-up son who works hard, and a small tender bit for the wee bairn who is propped up in a high chair next the mother–so all Christian workmen should divide religious truth, according to the capacity and the wants of the people amongst whom they labour. We are told in a fable that a half-witted man invited a number of creatures to a feast, at which he gave straw to the dog, and a bone to the ass. So, unless we think and reason, we shall be giving the wrong sort of food to the people who look to us for spiritual nourishment. When you are invited to visit the death-bed of a man whose life has been self-indulgent and occasionally vicious, and you see the tears of repentance in his eyes, it is a blunder to read him an account of the last judgment in the 25th of Matthew; but it is rightly dividing the truth to open the 15th chapter of Luke, and tell him the touching story of the fathers love to his penitent prodigal son. If you are asked to preach religious truth to a sceptic, do not ask him to believe that the whale swallowed Jonah; or that, one day, the sun stood still while an army fought out its battle. It would be like giving straw to a hungry god. Tell the sceptic the Divine parable of the humane Samaritan, and say, If you copy the spirit of that man, you shall find it one of the gateways to God. Would you influence for good a young man who is leaving home for the great city? Then, tell him the story of virtue as exhibited in the life of Joseph, who as a son, a brother, a slave, a servant, a overseer, a prisoner, and a prince, benefited man and glorified God. If you have to speak to children, tell them of the child Samuel, who prayed to God, and was consecrated to His service in one of the most illustrious lives of the Old Testament; and when you wish to impress upon a child that he should trust in God, read and expound to him the psalm which begins with the thrilling words, The Lord is my shepherd, I shall not want; and tell him of the sacred Saviour who took the little ones in His arms and blessed them, saying, Of such little children is the kingdom of heaven. If you are asked to go to a prison and speak to the convicted wretches, tell them of the poor, naked, dying thief on the cross who saw Jesus, believed in Him, prayed to Him, and the same day was received into paradise. And are you moved to give a word to the outcasts? Then, give them their share of suitable spiritual food. Tell them of Mary Magdalene whose heart was cleansed from its impure demons and filled instead with sacred love. And when the penitent outcasts weep while you speak of the Divine love, one may reply, But, sir, no good woman will befriend such as we have been! Then, tell them that when Mary Magdalene was converted she became the companion of the mother of Christ; and that if they trust in God and do the right, He will make a sacred path for them through the world and make them perhaps as useful and as honoured as the Magdalene whose service to Christ and His mother is the charm of the world. Yes; there is in this grand gospel history a share of food for everybody; and it should be for us to find it and bestow it according to the needs of the people. (W. Birch.)

Rightly dividing the word of truth

Truth is of various kinds–physical, mathematical, moral, etc.; but here one particular kind of truth is referred to, called the word of truth–that is, the truth of the Word of God–the truth of Divine revelation–theological truth. The Bible was not given to teach men philosophy, or the arts which have respect to this life; its object is to teach the true knowledge of God, and the true and only method of salvation.

1. The truths of Gods Word must be carefully distinguished from error.

2. But it is necessary to divide the truth not only from error, but from philosophy, and mere human opinions and speculations.

3. The skilful workman must be able to distinguish between fundamental truths, and such as are not fundamental.

4. Rightly to divide the word of truth, we must arrange it in such order as that it may be most easily and effectually understood. In every system some things stand in the place of principles, on which the rest are built. He who would be a skilful workman in Gods building must take much pains with the foundation; but he must not dwell for ever on the first principles of the doctrine of Christ, but should endeavour to lead His people on to perfection in the knowledge of the truth.

5. A good workman will so divide the word of truth, as clearly to distinguish between the law and the gospel; between the covenant of works and the covenant of grace.

6. Another thing very necessary to a correct division of the word of truth is that the promises and threatenings contained in the Scriptures be applied to the characters to which they properly belong.

7. But finally, the word of God should be so handled that it may be adapted to Christians in different states and stages of the Divine life; for while some Christians are like strong men, others are but babes in Christ, who must be fed with milk, and not with strong meat. (A. Alexander. D. D.)

The right division of truth

We will suppose a workman dealing with the yet unrenewed and unshapen material–with the unconverted of his hearers; and we will study to show you how, if he would rightly divide the word of truth, and approve himself of his Master, he must use different modes according to the different characters upon which he has to act. To illustrate this we may refer to a passage in St. Jude, where the apostle thus expresses himself Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. Here you have gentle treatment prescribed; and you have also harsh treatment. Let us see how both will be employed by a workman, that needeth not to be ashamed. Of some, the minister is to have compassion. Is he not to have compassion of all? Indeed he is. Let him lay aside instantly the ministerial office; let him be pronounced utterly wanting in the very first qualification for its discharge, if there be the sinner whom he does not pity, for whom he is not anxious, or whose danger does not excite in him solicitude. All are to be regarded with a feeling of pity, but all are not to be treated with the same mildness and forbearance. Behold that young man whose family is irreligious, who, with perhaps a sense of the necessity of providing for the soul, is laughed out of his seriousness by those who ought to be urging him to piety–hurried to amusements which are only fitted to confirm him in enmity to God, and initiated into practices which can issue in nothing but the ruin of the soul. I could not treat that young person sternly. I could not fail, in any intercourse with him, to bear in mind his peculiar disadvantages. And though it would be my duty–else could I be studying to approve myself unto God?–to remonstrate with him on the madness of allowing others to make him miserable for eternity, the very tone of my voice must show that I spake in sorrow, and not in anger. Or, behold, again, that man in distressed circumstances, on whom press the cares of a large family, and who is tempted perhaps to gain the means of subsistence through practices which his conscience condemns–Sunday trading, for example. Could I go to the man in harshness and with severity? I must not, indeed, spare his fault. I must not allow that his difficulties are any excuse for the offence. I had need to be ashamed as a workman, if I did this; but, surely, when I think on his peculiar temptations, and hear the cries of his young ones who are asking him for bread, you will expect me to feel great concern for the man, and so to divide the word of truth, as to show that concern, by the manner in which I reprove his misdoing. Or, once more, a man of no very strong intellect, and no very great reading, is thrown into the society of sceptical men perhaps of brilliant powers, and no inconsiderable acquirements. Why, he will be no match for these apostles of infidelity! His little stock of evidence on the side of Christianity will soon be exhausted; and he will not be able to detect the falsehoods, and show the sophistries of the showy reasoners; and presently, by a very natural, though most unfair process, he will be disposed to conclude that what he cannot prove wrong must be right. Towards a man thus seduced our prevailing feeling will be compassion–a feeling which you cannot expect us to extend towards those who have seduced him, except in the broad sense that we are aware of their danger, and would snatch them from ruin. Again, it is melancholy to think how many an inquirer may have been repulsed, how many a backslider confirmed in apostasy, how many a softening heart hardened, how many a timid spirit scared by the mode in which the truth has been pressed on their attention. It requires great delicacy and address to deal successfully with a very sensitive nature; more especially where–to use the language of the world–there is much to excuse the faults which we are bound to rebuke. But if there be a right division of the word of truth, it is evident that whilst some of you may require the gentle treatment, others will need the more severe. There are cases of hardened and reckless men, reckless men, of the openly dissolute and profane–men living in habitual sin, and showing unblushing contempt for the truth of God. And we must not so speak as to lead you to suppose us sure that there are none amongst yourselves requiring the harsh treatment. There are men who cannot possibly be in any doubt as to the wrongness of their conduct, who cannot plead ignorance in excuse, or the suddenness of temptation, or the pressure of circumstances; but who have a decided preference for iniquity, and a settled determination to gratify their passions, or aggrandise their families–pursuing a course against which conscience remonstrates, and who would not themselves venture to advance any justification. And if we would rightly divide the word of truth, what treatment must we try with such men? Oh! these men may yet be saved! The word of truth does not shut them up to inevitable destruction. We are not despairing of any one amongst you, and we will not. We can yet again bring you the message of pardon. And thus whilst directed to make an effort to save you, and, therefore, assured that you are not past recovery, the word of truth enjoins severe and peremptory dealing. These are those of whom St. Jude uses the remarkable expression–Others save with fear, pulling them out of the fire. (H. Melvill, B. D.)

Adaptation in preaching

King Oswald, of Northumbria, sent for missionaries from the monastery of Iona. The first one despatched in answer to his call obtained but little success. He declared on his return that among a people so stubborn and barbarous success was impossible. Was it their stubbornness or your severity? asked Ardan, a brother sitting by; did you forget Gods word to give them the milk first and then the meat? (H. O. Mackey.)

Adaptation

A divine ought to calculate his sermon, as an astronomer does his almanac, to the meridian of the place and people where he lives. (J. Palmer.)

Close preaching

Do you not know that a man may be preached to liturgically and doctrinally, and never be touched by the truth, or understand that to which he listens? Suppose I were to preach to you in Hebrew, how much would you understand? Now, when I preach so that a banker, who has all along been sitting under the doctrinal preaching, but has never felt its application to his particular business, feels the next day, when counting his coin, a twinge of conscience and says, I wish I could either practice that sermon or forget it, I have preached the gospel to him in such a way that he has understood it. I have applied it to the sphere of life in which he lives. When the gospel is preached so that a man feels that it is applied to his own life, he has it translated to him. And it needs to be translated to merchants and lawyers, and mechanics, and every other class in society, in order that all may receive their portion in due season. (H. W. Beecher.)

Eccentric souls to be saved

Success in soul winning is only given to skill, earnestness, sympathy, perseverance. Men are saved, not in masses, but by careful study and well-directed effort. It is said that such is the eccentric flight of the snipe when they rise from the earth, that it completely puzzles the sportsman, and some who are capital shots at other birds are utterly baffled here. Eccentricity seems to be their special quality, and this can only be mastered by incessant practice with the gun. But the eccentricity of souls is beyond this, and he had need be a very spiritual Nimrod, a mighty hunter before the Lord who would capture them for Christ. (H. O. Mackey.)

False exposition

Few sermons are more false or dangerous than those in which the teacher professes to impress his audience by showing how much there is in a verse. If he examined his own heart closely before beginning, he would find that his real desire was to show how much he, the expounder, could make out of the verse. But entirely honest and earnest men often fall into the same error. They have been taught that they should always look deep, and that Scripture is full of hidden meanings; and they easily yield to the flattering conviction that every chance idea which comes into their heads in looking at a word is put there by Divine agency. Hence they wander away into what they believe to be an inspired meditation, but which is, in reality, a meaning less jumble of ideas, perhaps very proper ideas, but with which the text in question has nothing whatever to do. (John Ruskin.)

Pray that sermon

A young beginner at preaching, after throwing off a highly wrought, and, as he thought, eloquent gospel sermon in the pulpit, in the presence of a venerable pastor, solicited of his experienced friend the benefit of his criticisms upon the performance. I have but just one remark to make, was his reply, and that is, to request you to pray that sermon. What do you mean, sir? I mean, literally, just what I say; pray it, if you can, and you will find the attempt a better criticism than any I can make upon it. The request still puzzled the young man beyond measure; the idea of praying a sermon was a thing he never heard or conceived of; and the singularity of the suggestion wrought powerfully on his imagination and feelings. He resolved to attempt the task. He laid his manuscript before him, and on his knees before God, undertook to make it into a prayer. But it would not pray; the spirit of prayer was not in it, and that, for the very good reason–as he then clearly saw for the first time–that the spirit of prayer and piety did not compose it. For the first time he saw that his heart was not right with God; and this conviction left him no peace until he had Christ formed in him the hope of glory. With a renewed heart he applied himself anew to the work of composing sermons for the pulpit; preached again in the presence of the pious pastor who had given such timely advice; and again solicited the benefit of his critical remarks. I have no remarks to make, was his complacent reply, you can pray that sermon. (Sword and Trowel.)

In the closet

Of Mr. John Shepherd, of the United States, it is recorded that he was greatly distinguished for his success in the pulpit. When on his death-bed he said to some young ministers who were present, The secret of my success is in these three things:

1. The studying of my sermons very frequently cost me tears.

2. Before I preached a sermon to others I derived good from it myself.

3. I have always gone into the pulpit as if I were immediately after to render an account to my Master. All who knew that devoted man would have united in expressing his secret in three words, In the closet. (Sword and Trowel.)

Nor by the depth either

A young minister having preached for Doctor Emmons one day, he was anxious to get a word of applause for his labour of love. The grave doctor, however, did not introduce the subject, and the young brother was obliged to bait the hook for him. I hope, sir, I did not weary your people by the length of my sermon to-day? No, sir, not at all; nor by the depth either. (Sword and Trowel.)

A useful preacher

I know a clergyman who valued as one of the best testimonies to his pulpit ministry the remark of a servant, overheard by a friend, after a sermon specially addressed to servants: One would think he had been a servant himself. (J. C. Miller, D. D.)

Advice to preachers

On the fly-leaf of a Greek Testament used by Dr. John Gregg, Bishop of York, are carefully written out the following memoranda for his own guidance. They will be found interesting to those who aim at speaking in appropriate language on a subject previously studied and thought over, and they will know that the hints given are the results of much experience: Much depends on vitality and vigour of body, much depends on the mood and spirit in which you are; therefore pray, and feed your mind with truth, and attend to health. Much depends on subject; therefore select carefully. Much on preparation; therefore be diligent. Much on kind and number of hearers. Much on method; therefore arrange. Much on manner; therefore be simple and solemn, spirit earnest, tender and affectionate. Much on language; therefore be choice. All on the Spirit; therefore invoke His presence, and rely on His power, that you may expect docere, placere, movere. Energy depends on the state of mind and body, ease on calmness and self-possession; lifts on constant intercourse with people and variety of ranks, and much practice. Read aloud various passages and portions. Think much, and read select authors. Converse with refined and well-informed persons. Prepare well for each public occasion. Exercise your powers in public often, and always do your best. Let your public manner be an enlargement of your private, and let that be natural and simple, graceful without awkwardness or affectation.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 15. Study to show thyself approved unto God] Endeavour so to cultivate and improve thy heart and mind, that thou mayest not be a reproach to him from whom thou professest to receive thy commission.

Rightly dividing the word of truth.] It is generally supposed that the apostle alludes here to the care taken to divide the sacrifices under the law; the priests studied, in dividing the victim down the spine, to do it so scrupulously that one half of the spinal marrow should be found on each side the backbone. Probably nothing was much farther from the apostle’s thoughts than this view, which is now commonly taken of the subject. Indeed this scrupulously dividing does not appear to have been any original ordinance among the Jews; much stress was laid upon it in later times, but from the beginning it was not so. The word signifies,

1. Simply to cut straight, or to rectify.

2. To walk in the right way; it is thus used by Gregory Nazianzen, who, in Orat. Apol. fugae, opposes to , walking in a right way to walking in a bad way. Thus, signifies to walk in a new way, and to walk in a straight way. See Kypke.

Therefore, by rightly dividing the word of truth, we are to understand his continuing in the true doctrine, and teaching that to every person; and, according to our Lord’s simile, giving each his portion of meat in due season-milk to babes, strong meat to the full grown, comfort to the disconsolate, reproof to the irregular and careless; in a word, finding out the necessities of his hearers, and preaching so as to meet those necessities.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Study to show thyself approved unto God; let it be thy study, not to please men, to get their hum and applause for speaking quaintly, learnedly, or smoothly, but to approve thyself to God, who is thy Master in this work, and whom thou oughtest to serve.

A workman that needeth not to be ashamed; a workman that doth his work so well, and faithfully, that he need not be ashamed, whoever looketh and judgeth upon it.

Rightly dividing the word of truth; , rightly cutting out; we translate it rightly dividing: it is not material whether the metaphor be drawn from the priests right cutting out their sacrifices, so as all had their shares in them; or from carpenters cutting out their timber, cutting off the sappy part, and by a right line dividing the other parts; or from cooks, or carvers, or parents rightly dividing a dish of meat among several guests or children; or from those that use to cut out ways; or from husbandmen cutting out furrows, &c. The sense is, rightly handling the word of God, and giving to all their portion. For their notion who would make the sense of it, cutting out a right way for others by thy example, because the word sometimes signifies to cut a right way, it no way agreeth to the text, for whatever the verb signifies alone, he is meanly skilled in the Greek that knows not it cannot have that sense, being joined (as here) with , the word of truth.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. StudyGreek, “Beearnest,” or “diligent.”

to showGreek,“present,” as in Ro 12:1.

thyselfasdistinguished from those whom Timothy was to charge (2Ti2:14).

approvedtested bytrial: opposed to “reprobate” (Tit1:16).

workmanalluding to Mt20:1, c.

not to be ashamedbyhis work not being “approved” (Php1:20). Contrast “deceitful workers” (2Co11:13).

rightly dividing“rightlyhandling” [Vulgate] “rightly administering”[ALFORD]; literally,cutting “straight” or “right”: the metaphor beingfrom a father or a steward (1Co 4:1)cutting and distributing bread among his children[VITRINGA and CALVIN],(Lu 12:42). The Septuagint,Pro 3:6; Pro 11:5,use it of “making one’s way”: so BENGELhere takes Paul to mean that Timothy may make ready a straight wayfor “the word of truth,” and may himself walk straightforward according to this line, turning neither to the right nor tothe left, “teaching no other doctrine” (1Ti1:3). The same image of a way appears in the Greekfor “increase” (see on 2Ti2:16). The opposite to “rightly handling,” or”dispensing,” is, 2Co2:17, “corrupt the word of God.”

truthGreek,“the truth” (compare 2Ti2:18).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Study to show thyself approved unto God,…. The Alexandrian copy reads, “to Christ”; see Ro 16:10. Not unto men, as pleasing them; for such who study to please men, are not the servants of Christ; and sometimes those that are approved to and by men, are disapproved of by God and Christ: but unto God, showing all fidelity and uprightness; speaking out the Gospel openly, and freely, with all sincerity, as in the sight of God; commending themselves to him, and to every man’s conscience, by manifestation of the truth; and such will hear, “Well done, good and faithful servant” another day.

A workman that needeth not to be ashamed; the ministry of the word is a work, and it is a good work; and those that perform it aright are worthy of honour and esteem; and it requires industry, diligence, and application, and for which no man is sufficient without the grace of God; and those who are employed in it are workmen, workers together with God, and labourers in his vineyard: and such who are faithful and diligent ones, “need not to be ashamed”; such do not cause shame, neither in themselves nor in others, as false teachers do, who foam out their own shame, and as negligent ministers of the word, and such whose lives are not agreeable to the doctrines they preach; nor have they any reason to be ashamed, neither of the Gospel, which they preach, nor of their sufferings, which they endure for the sake of it, nor of their upright ministrations of the word; and as they are not afraid to suffer shame for the sake of Christ now, they will not be ashamed before him at his coming.

rightly dividing, or “cutting”

the word of truth; that is, the Scriptures of truth, Da 10:21 which come from the God of truth, are concerning Christ, who is the truth, and are dictated and led into by the spirit of truth, and contain in them nothing but truth: to divide the word, is not merely to divide the text into its proper parts, though care should be taken that this be done aright; and some think that the allusion is to the verses of the Hebrew Bible, which are called , “divisions”, sections, or cuttings, from the word , “to cut” or “divide”, being cut or divided one from another; hence those that were employed in the law, and were conversant with the sacred writings, and exercised therein, were called , “cutters”, or “dividers of the law” e; and so is one that is well versed in the Bible, and knows every part of it, and readily uses it, in speaking or writing; and such an one was Timothy, 2Ti 3:15 though I rather think the apostle refers to a wrong way of dividing the Scriptures by the Jews, to which he opposes the right dividing of them. They had used not only to take away a letter out of one word, and add it to another, and so expound the text, but to remove words in it, and make that which went before to go behind, and that which was behind to go before; and this they call a sharp knife, which , “cuts and divides the Scriptures” f: but this way, which his countrymen used, the apostle would not have Timothy, and other Gospel ministers, make use of; for this is not rightly to divide, but to mangle and tear in pieces the word of truth. Moreover, to divide the word of truth, or to cut it, is to cut it open, and dissect its several parts, and search and look into the inside and bottom of it, for to find out every truth contained in it, and lay them open to others; and may be, as some have thought, an allusion to the cutting open the sacrifices, and laying the parts of them aright, and in a decent manner: to which may be added, that since ministers of the Gospel are stewards, and who, when wise and faithful, give to everyone of the household their portion of meat in due season; the metaphor may be taken from such, and from masters and governors of families, who cut up the food, and distribute it to each, according to their age and appetite; and so the ministers of the Gospel are to distribute the spiritual food of the word to babes in Christ, and to grown Christians, according to their capacities, and suitable to their cases and circumstances, dividing to everyone what is proper for him: in short, one that divides the word of truth rightly, is, as the Vulgate Latin version renders it, one that “rightly handles”; or, as the Syriac version, that “rightly preaches the word of truth”; who gives the true sense of Scripture, does not pervert and wrest it, and take from it, or add to it; who points out the truth in it, and shows unto men the way of salvation, and plainly and faithfully preaches the Gospel contained in it, without keeping back anything that is profitable, but declares the whole counsel of God. This same Greek word is used by the Septuagint in Pr 3:6 where it answers to the Hebrew word , which signifies to direct the way, and make it plain; and may here design a plain and open interpretation of the word of God: and to answer these several characters in the text should be the studious concern of every Gospel minister; and study is necessary thereunto; it requires great care that a man take heed to himself, and to his doctrine; and great industry, diligence, and application, and much reading, meditation, and prayer.

e Vid. Fuller Miscell. Saora, l. 3. c. 16. f Halichot Olim, port. 4. c. 3. p. 192.

Fuente: John Gill’s Exposition of the Entire Bible

Give diligence (). First aorist active imperative of , old word, as in 1Thess 2:17; Gal 2:10.

To present (). First aorist active infinitive of as in Col 1:22; Col 1:28.

Approved unto God ( ). Dative case with , predicate accusative, old adjective (from ), for which see 1Cor 11:19; 2Cor 10:18.

A workman (). See 2Cor 11:3; Phil 3:2.

That needeth not to be ashamed (). Late double compound verbal adjective ( privative, ), in Josephus and here alone.

Handling aright (). Present active participle of , late and rare compound (), cutting straight, and ), here only in N.T. It occurs in Prov 3:6; Prov 11:5 for making straight paths () with which compare Heb 12:13 and “the Way” in Ac 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since and are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.

Fuente: Robertson’s Word Pictures in the New Testament

:2Ti2_15 2Ti 2:15Study [] . Originally, make haste. In Paul, Gal 2:10; Eph 4:3 (note); 1Th 2:17.

To shew thyself approved [ ] .

Parasthsai, better, present. In Pastorals only here and chapter 2Ti 4:17. Often in Acts and Paul. See on Act 1:3; Rom 16:2; Eph 5:27. Dokimon approved, only here in Pastorals, five times by Paul. See on Jas 1:12. On dokimh approvedness, Rom 5:4; and on dokimazein to approve on test, 1Pe 1:7.

A workman [] . In Paul, 2Co 11:13; Phi 3:2. In Pastorals, 1Ti 5:18.

That needeth not to be ashamed [] . N. T. o. o LXX, o Class. Lit. not made ashamed, as Phi 1:20. A workman whose work does not disgrace him.

Rightly dividing [] . N. T. o. o Class. In LXX, Pro 3:6; Pro 11:5; both times in the sense of directing the way. From ojrqov straight and temnein to cut. Hence, to cut straight, as paths; to hold a straight course; generally, to make straight; to handle rightly. Vulg. recte tractare. The thought is that the minister of the gospel is to present the truth rightly, not abridging it, not handling it as a charlatan (see on 2Co 2:17), not making it a matter of wordy strife verse 14), but treating it honestly and fully, in a straightforward manner. Various homiletic fancies have been founded on the word, as, to divide the word of truth, giving to each hearer what he needs : or, to separate it into its proper parts : or, to separate it from error : or, to cut straight through it, so that its inmost contents may be laid bare. Others, again, have found in it the figure of dividing the bread, which is the office of the household steward; or of dividing the sacrificial victims; or of cutting a straight furrow with the plough.

Fuente: Vincent’s Word Studies in the New Testament

1) “Study to shew thyself approved unto God” (spoudoson seauton dokimon parastesai to theo) “Be eager to present (stand up straight) thyself approved toward God,” or give diligence to present thyself and thy work to God, approved. What God approves, He will bless.

2) “A workman that needeth not to be ashamed” (ergaten anepaischunton) “A workman unashamed or unblushing,” that needs not blush or be ashamed. One is neither to be ashamed of the Word of God or work of God. He is to study that he may be able to teach or preach it without blushing, Joh 5:39; Act 17:11; 1Pe 3:15.

3) Rightly dividing the word of truth” (orthotomounta ton logon tes aletheias) “Cutting straight (in an orthodox manner), (rightly dividing or dissecting) the Word of truth.” Rightly administering the Word and work of God, or rightly handling it, Luk 24:44, according to the Lord’s Commission, Mar 16:15; Mat 28:18-20; Act 1:8.

To study and rightly divide the word of truth leads to right conclusions. To study the Word wrongly divided, out of contextual setting, leads to wrong conclusions, errors, perversions, and distortions of the Word of truth.

Fuente: Garner-Howes Baptist Commentary

15 Study to shew thyself to be approved by God Since all disputes about doctrine arise from this source, that men are desirous to make a boast of ingenuity before the world, Paul here applies the best and most excellent remedy, when he commands Timothy to keep his eyes fixed on God; as if he had said; “Some aim at the applause of a crowded assembly, but do thou study to approve thyself and thy ministry to God.” And indeed there is nothing that tends more to check a foolish eagerness for display, than to reflect that we have to deal with God.

A workman that doth not blush Erasmus translates ἀνεπαίσχυντον “ that ought not to blush.” I do not find fault with that rendering, but prefer to explain it actively, “that doth not blush;”, both because that is the more ordinary meaning of the word as used by Greek writers, and because I consider it to agree better with the present passage. There is an implied contrast. Those who disturb the Church by contentions break out into that fierceness, because they are ashamed of being overcome, and because they reckon it disgraceful that there should be anything that they do not know. Paul, on the contrary, bids them appeal to the judgment of God.

And first, he bids them be not lazy disputants, but workmen. By this term he indirectly reproves the foolishness of those who so greatly torment themselves by doing nothing. Let us therefore be “workmen” in building the Church, and let us be employed in the work of God in such a manner that some fruit shall be seen then we shall have no cause to “blush;” for, although in debating we be not equal to talkative boasters, yet it will be enough that we excel them in the desire of edification, in industry, in courage, and in the efficacy of doctrine. In short, he bids Timothy labor diligently, that he may not be ashamed before God; whereas ambitious men dread only this kind of shame, to lose nothing of their reputation for acuteness or profound knowledge.

Dividing aright the word of truth. This is a beautiful metaphor, and one that skillfully expresses the chief design of teaching. “Since we ought to be satisfied with the word of God alone, what purpose is served by having sermons every day, or even the office of pastors? Has not every person an opportunity of reading the Bible?” (173) But Paul assigns to teachers the duty of dividing or cutting, (174) as if a father, in giving food to his children, were dividing the bread, by cutting it into small pieces.

He advises Timothy to “cut aright,” lest, when he is employed in cutting the surface, as unskillful people are wont to do, he leave the pith and marrow untouched. Yet by this term I understand, generally, an allotment of the word which is judicious, and which is well suited to the profit of the hearers. Some mutilate it, others tear it, others torture it, others break it in pieces, others, keeping by the outside, (as we have said,) never come to the soul of doctrine. (175) To all these faults he contrasts time “dividing aright,” that is, the manner of explaining which is adapted to edification; for that is the rule by which we must try all interpretation of Scripture.

(173) “We shall find fanatics who think that it is a loss of time to come to the church to be taught. ‘What? Is not all the doctrine of God contained in the Bible? What more can be said on the subject?’ It is making them little children (they will say) to come here to be taught; but grown people may dispense with it. What? Must there be all this preaching? There are but two points in Scripture, that we ought to love God and to love our neighbor. We have not heard these things merely from those who come to relate them; but the most distinguished scholars of those who vomited out these blasphemies have themselves declared them to us. I could name the day when it was said, and the houses, and the hour, and the people who were present, and how wicked men poured out their venom and their passion against God, to overthrow and destroy all religion, if it were possible; that is but too well known. On the contrary, Paul shews us here, that if we have only the Holy Scripture, it is not enough that each of us read it in private, but the doctrine drawn from it must be preached to us in order that we may be well informed” — Fr. Ser.

(174) “ De couper et tailler.” — “Of cutting and carving.”

(175) “ A l’ame de la doctrine.”

Fuente: Calvin’s Complete Commentary

THE METHOD OF BIBLE STUDY

2Ti 2:15.

WE are going to interpret this text in the light of two other texts, namely,

Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all (1Ti 4:15)

and,

But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly? (Mat 6:6).

The object of this address is not to excite to Bible study only, but to present the related subjects that look to the highest development of a spiritual life. Beyond all question, a phrase adopted some years ago by the Christian Endeavorers, The Quiet Hour, supposed to be used in Bible study, spiritual meditation and secret prayer, anticipated the enrichment of spiritual life. That fact kept in mind, it may be said that The Quiet Hour is the greatest need of American Christianity. Our strenuous living opposes spirituality and slows the progress of the Christian Church. We have laid our emphasis upon the wrong word. It rests now upon Endeavor; it should be shifted to Christian. An ounce of effort, with God back of it, is worth more than a ton apart from Him, for the truth of Scripture, Without Me ye can do nothing, finds its perfect illustration in experience.

But what do we mean by The Quiet Hour? At least three things: Scripture Study, Spiritual Meditation, and Secret Prayer.

SCRIPTURE STUDY

A knowledge of the Bible is basal! It is fundamental to the individual life and development. It is the sine qua non of the Churchs progress; and it is the chief cornerstone in Christian civilization. I wonder if any one of us has ever fully imagined what it would mean to be without the Bible? Arthur T. Pierson reminds us of Henry Rogers unique way of impressing this thought. He records a dream entitled, The Blank Bible. He thought that, taking up his Greek Testament one morning to read a chapter, he found the old familiar book a total blank, without a character in it or upon it. Thinking that someone had played a practical joke upon him, he took down successively a large quarto Bible containing both Testaments, then a Hebrew Bible, but these also were of perfect blanks. While musing on this mystery his servant came to tell him of a queer robberythat some thief had stolen her Bible and left in its place a book exactly like it, but full of blank paper. Going into the street he met a friend, who excitedly told him that during the night every copy of the Bible had been taken from his house, and volumes of the same size, but containing only pure white paper, left in their stead. On pursuing further investigation it was discovered that it was so universally; and even the Bible Society and large depositories of books could produce not one copy in which the same miracle had not taken place. In fine, as though in judgment on the race for the abuse of Gods Book, He had actually withdrawn it from among men, and not a sentence from the Word of God remained in all human literature.

Moreover, Mr. Rogers thought in his dream that as soon as men lost the Bible, they began to attach a value to it never appreciated while it was possessed. Any price would now have been paid for a single complete copy. Some to whom it had always been a blank book were loud in their laments over its disappearance. One old sinner declared it confounded hard to be deprived of religion in his old age; and another, who seemed, from his practice, to have indorsed Mandevilles opinion that private vices are public benefits, was greatly alarmed for the morals of mankind, now that the great guide to duty was lost. The dream is an instructive parable, and may well lead us to consider what human life and society owe to the Word of God.

Permit a few words then upon the Way of Bible Study, the Will for Bible Study, and the Wonder of Bible Study.

The Way of Bible Study. I have often commended Dr. James Grays suggestions on the way of Bible study. He gives five little rules for Bible study:

Read the Book.

Read it consecutivelyat a single sitting, if possible.

Read it repeatedlyover and over again.

Read it independently.

Read it prayerfully.

A. C. Dixon says that a man went into an old German library and put up his hand and took an ancient looking volume off of the shelf, and as he lifted it down he noticed that the light was shining through it, and holding it up to the window, he said, Look what the bookworm has done; he has gone clean through this book! The volume was a Bible and Dixon remarks, I want to be a bookworm like that. I want to enter in at Genesis and come out at Revelation. Such a bookworm will not perish, but with wings will sweep the sky.

The Will for Bible Study. Undoubtedly the way of Bible study effects the will. The reason many people do not like the Bible is that they have not fed upon it often enough to have acquired a taste for it. The first olive I tasted I spewed out, but after a few minutes I found there was an agreeable taste left and again I tried out two or three; and now my purse is the only thing that checks my appetite. There is a principle employed here. The world around, people come to like the things upon which they feed; and the only reason that some people have so little appetite for the Word of God, and so much for all the wickedness of the world, is that they feed upon the latter and utterly neglect the former.

O. P. Gifford tells of a superior officer who was going over the fields one day and saw a lone soldier in a persimmon tree, filling himself up on the green fruit. What are you doing there? Is that your diet? he inquired. To which the man replied, No, I am shrinking my stomach to fit my diet! Even a soldier of the Cross, if he feed long enough upon the green persimmons of worldliness, will so reduce his spiritual capacity that a study of the Word of God will only fling him into pain, and he will put it away imagining that it is dry and difficult, when the trouble is not with it, but with him; for at the very time that one is eschewing it entirely, another is saying with the Psalmist: Thy Word is sweeter also than honey and the honeycomb; or with the little negro boy in the South, who had been converted and learned to read the Bible, Its sweeter than lasses!

The Wonder of Bible Study. This grows upon one who becomes a good student of Gods Word. More and more he stands amazed at its heights and depths and more and more he says, I cannot explore the one, nor sound the other.

A few years ago thousands of acres in Northern Minnesota were regarded as useless. The timber had been taken off of it; the rock soil could not be ploughed, and the owners attempted to shift it to the names of straw men and escape any taxation. The government forced them to acknowledge their ownership, and shortly they discovered that underneath its surface there was a wealth of iron ore worth millions. Many a man has a richer mine in his house and never digs into it, but in poverty of spirit passes his life, when his wealth might exceed that of Croesus a thousandfold if he only went beneath the surface of the Word and brought it forth. The elder SpurgeonCharles grandfatherwas visited one day by a neighbor. Spurgeon was reading his Bible and after he had admitted his guest, he dropped into his big chair and picked up his Bible again, and seemed to have forgotten that his neighbour had come. And the neighbor sat and looked upon the old face, and saw the lips frequently move, and pronounce the word, Wonderful! No wonder the poet wrote:

Oh, wonderful, wonderful Word of the Lord!True wisdom its pages unfold.And though we may read them a thousand times oer,They never, no never grow old!

Each line is a treasure; each promise a pearl,That all, if they will, may secure.And though time and earth pass away Gods Word shall forever endure.

SPIRITUAL MEDITATION

Scripture study demands it; the Quiet Hour expresses it; the soul needs it. In fact

The soul is born of spiritual meditation. No man is converted to God or regenerated by His Spirit until meditation characterizes his conduct. He must stop, he must think, ere he can be quickened into life. David said: I thought on my ways, and turned my feet unto Thy Testimonies. I made haste, and delayed not to keep Thy Commandments.

There are those who object to evangelistic, or protracted meetings. Their objections are poorly based! The one thing in favor of a protracted meeting is that it compels the men who attend it to thinkto turn their eyes in, to study themselves. We have jested a good deal about Ten Nights in a Barroom. We know how it can bloat the body, blight the mind, and blemish the soul. But I promise you that ten consecutive evenings before the judgment bar of God, as depicted by an earnest and intelligent preacher, will lift the clouds from the mind, reveal the iniquities of the soul, the destruction of sin, and compel the cry of penitence: What shall we do to be saved? I saw an atheist in central Illinois attempt to sit through five consecutive nights in such a meeting, but by the fifth, he had changed front and given a good confession in the Name of the Lord Jesus.

The soul is nurtured by meditation. Phillips Brooks has a remarkable sermon on the text: Jesus said, Make the men sit down. His interpretation of that text is as unique as was Brooks preaching. He described the multitude that had followed the Lord across the water, and were filling the empty fields with clamor and confusion. A multitude in which curiosity was rife; a multitude with condemnation and criticism made up a constant cross fire; a multitude of whom every man was on his feet, gesticulating furiously, uttering hard words, and firing angry glances when there came the command from Jesus, Make the men sit down. And Brooks says: This meant a change from the active and restless to the receptive and quiet state, from the condition in which all life was flowing outward in eager self-assertion, to the other condition in which the life was being influenced; that is, being flowed upon by the richer power which came forth from Christ. Truly there is too much outgo with most of us, and too little inflow.

One day in Liverpool I went down to the Mersey. She was shallow; her stream was on its way to the sea, and the great vessels in the dock were stranded, many of them resting upon dry ground, and could not go, and I said, How is this? and they answered, The tide is out now, but it will turn after a bit, and instead of this river continuing to the sea, the sea will have made its contribution to the river and fill it in and overflow it, and lift the last one of these vessels to places of power and possible motion. That is what meditation ought to mean. By it men come into receptive attitude; by it men open their souls, and so the God of all fulness flows in and fills him with Himself. The man who can say, Let the words of my mouth, and the meditation of my heart, be acceptable in Thy sight, is very likely to call Him, My strength, and my Redeemer.

By meditation the soul is inspired! No man can ever go forth to a large undertaking and find himself equal to it who has not first meditated upon it. The Christian world stands amazed today at the progress of Buddhism. Its aggressive missionary spirit is the effective challenge of conquest at every point. It not only has more followers today than Jesus of Nazareth, but it is taking other lands with a rapidity which astounds the world, putting its missionaries even into America and England, though they must be renamed in order to deceive if possible even the elect. And yet, Buddhists are not the strenuous folk that Christians are. What is the secret, then, of their power? Possibly in meditation. Brooks says: You let your boat drop quietly down the Ganges today, and along its banks the silent figures sit like carved brown statues, hour after hour, day after day, with eyes open and fixed on vacancy, clearing themselves of all thought, emotion, and desire, that being emptied of self, they may see God. The most popular religion of the world today is that which flows out from the sacred seat, under the sacred tree at Gaya, where Buddha sat for six years silent, receptive, until the great illumination came.

This is what Jesus desired of His Church: Tarry ye in the city of Jerusalem, until ye be endued with power from on high. The men who waited in the upper room were the ones whose minds were illuminated, whose hearts were fired, and whose missions were successful. Wait, I say, on the Lord.

SECRET PRAYER

In it one sees himself! Jesus believed in the quiet hour. In the great Sermon on the Mount there is more than the beatitudes; there is much of instruction concerning the development of the spiritual life, and infinitely more important, there is the injunction, Pray. Enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret: and thy Father which seeth in secret shall reward thee openly.

The picture of yourself cannot be developed in the light; the dark-room is essential to the bringing out of its every feature; yea, even to the realization of the last line of the face. No man ever sees himself as he ought to see himself; no man ever has a perfect picture of himself before his eyes until he can go into the dark-room to get itinto the room, the door of which is shut to the great wide world; into the room every window of which is closed down; into the room, where every curtain is drawn. Jesus knew it, and hence advised, Enter that room.

It is in the place of secret prayer that the soul is uncovered and man sees his spiritual infirmities, and realizes the white plague that may have attacked the immortal part; or looks upon the cancer that may be eating out the spiritual life, and decides that he will perish apart from the great Physician.

In secret prayer you see the face of God. Only those who know the quiet hour can become acquainted with the Father. Edward Everett Hale preaches a theology so liberal that I seldom quote from him, yet Edward Everett Hale spoke a great truth when he said: Form the habit of giving up a fixed hour every day to see what God has to say to you. I have known a man who told me he had such a place of rendezvous in the attic of his store. He went upstairs every morning. He dropped his business; he came to his oratory. He let the downstairs cares drop off. He forgot the price of sugar and flour and candles and the rest. He left the morning mail unanswered so that he could ask God what He wanted him to do and be that day. He asked and waited five minutes before he went downstairs, to see what answer came. Sometimes he had an answer. Sometimes he thought he did not. But Edward Everett Hale said: I think he went down with Gods reply to his question whether he knew it or not for in those five minutes he was better able to carry out the larger laws of life than he ever would have been had he not been face to face with God.

This brings me to the last suggestion. Secret prayer is the source of strength. Perhaps the most remarkable preacher in America today is J. H. Jowett. Jowett says: Gentlemen, we are not always doing the most business when we seem to be most busy. We may think we are truly busy when we are really only restless, and a little studied retirement would greatly enrich our returns. We are great only as we are God-possessed; and scrupulous appointments in the upper room with the Master will prepare us for the toil and hardships of the most strenuous campaign.

There is a hymn entitled, My Lord and I, with which the most of you are acquainted; and there is another that must have been suggested by it, which begins after the same manner, but reaches other and quite as important conclusions:

In the secret of His presence,I am kept from strife of tongues His pavilion is around me,And within are ceaseless songs;Stormy winds, His words fulfilling,Beat without but cannot harm,For the Masters voice is stilling Storm and tempest to a calm.

In the secret of His presence,All the darkness disappears For a sun that knows no setting,Throws a rainbow on my tears;So the day grows ever brighter,Broadening to the perfect noon,So the way grows ever brighter,Heaven is coming near and soon.

In the secret of His presence,Never more can foes alarm;In the shadow of the Highest,I can meet them with a song;For the strong pavilion hides me,Turns their fiery darts aside,And I know whatever betides me,I shall live because He died.

In the secret of His presence,In the sweet, unbroken rest,Pleasures, joys, in glorious fullness,Making earth like Eden blest;So my peace grows deep and deeper,Widning as it nears the sea,For my Saviour is my Keeper,Keeping mine and keeping me.

In the secret of His presence,How my soul delights, delights to hide There I long to rest in the arms of love,There forever to abide.

Fuente: The Bible of the Expositor and the Evangelist by Riley

(15) Study to shew thyself approved unto God, a workman that needeth not to be ashamed.Timothy, and those in the position of Timothy, were to show themselves approved unto God, by turning others, over whom they possessed influence, from the pursuit of vain and unprofitable things. Then their work would be the work of workmen tested by trial, and would be found to have stood the test. (Comp. here 1Co. 3:10-15, where the final testing of the work done by Gods workmen, such as Timothy, is spoken of in very clear, heart-searching language.) His own words in the First Epistle to the Corinthians were evidently in St. Pauls mind when he wrote down this direction to Timothy.

Rightly dividing the word of truth.Better rendered rightly laying out the word of truth. The Greek word translated in the English version rightly dividing, literally signifies cutting a straight line. It seems most correct to regard it as a metaphor from laying out a road (see Pro. 3:6, in the LXX. rendering, where the word is so used), or drawing a furrow, the merit of which consists in the straightness with which the work of cutting, or laying out, is performed. The word of truth is, as it were, a road which is to be laid out straightly and truly. So Ellicott. To affirm (see Alford and Huther-Meyer) that the notion of cutting had been gradually lost, and that the word already in the time of St. Paul signified simply to manage rightly, to treat truthfully without falsifying, and that the exact opposite is to corrupt or adulterate the Word of God (2Co. 2:17), seems premature. (Comp. Eur. Rhesus, 422, ed. Dindorf.)

In the third century, Clement of Alexandria (Stromata, 7), for instance, certainly uses the word in a sense in which the idea of cutting has been lost, when he writes orthotomia (a substantive) as an equivalent for orthodoxiaorthodoxy. It is not improbable that the use of the word here by St. Paul gave the word a fresh starting-point, and that gradually the original meaning passed out of sight.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

15. Study Be earnest or zealous.

A workman A labourer, whether husbandman or artisan.

Rightly dividing the word Commentators greatly differ as to the figure. Melanchthon supposed the allusion to be made to the priest dividing the sacrificial victim; but this suits not the word workman. A similar objection lies against Calvin’s applying it to a carving carver cutting bread. The applying it to a ploughman cutting a furrow makes no apposite illustration. The most suitable is the image of a carpenter or architect rightly, with square and compass, dividing the parts of a timber. The thought as regards the preacher is not so much that he divides for each class of persons their own appropriate share; but that he so distributes the doctrines of the gospel as to give each its proportion, place, and measure, so as to preserve the symmetry of Christian truth, in order to assign to each class of errorists their proper representation and antidote.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Give diligence to present yourself approved to God, a workman who does not need to be ashamed, handling aright the word of truth.’

Positively he is to ‘study zealously’ to present himself before God as one who is ‘accepted after testing’, that is, as one who is the genuine and well-proved article. He must recognise that what he believes and teaches must pass the test of the inspection of God. He must be like the workman who can watch confidently while his work is subjected to examination, in order for it to gain approval. And he will do this by ‘cutting a straight road’ (see the same verb in Pro 3:6; Pro 11:5 LXX) with regard to the word of truth, and avoiding any diversion. Thus ‘rightly handling’ it, and not going off at a tangent.

For ‘the word of truth’ compare Eph 1:13; Col 1:5 where it represents the Good News of salvation as contained in the Scriptures (2Ti 3:15-16) and the teaching of Jesus. Note the contrast with the gangrenous ‘word’ of 2Ti 2:17 and the connection with ‘the truth’ from which the false teachers have erred (2Ti 2:18).

Fuente: Commentary Series on the Bible by Peter Pett

The Need To Hold To The Truth And To Shun What Is False ( 2Ti 2:15-18 ).

Paul now gives an example of the approach that Timothy should take, and what is to be shunned. He must use wisely the Scriptures and the tradition about Jesus, ‘the word of truth’, learning from it, and ensuring that he properly understands it, and must shun anything that adds to it the myths and ‘babblings’ of men.

Analysis.

a Give diligence to present yourself approved unto God, a workman who does not need to be ashamed, handling aright the word of truth (2Ti 2:15).

b But shun profane babblings, for they will proceed further in ungodliness, and their word will eat as a gangrene does (2Ti 2:16-17 a).

a Of whom are Hymenaeus and Philetus, men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some (2Ti 2:17-18).

Note how in ‘a’ Timothy is to rightly handle ‘the word of truth’, while in the parallel his opponents have erred concerning ‘the truth’. Centrally in ‘b’ he is to shun the babblings which rather produce a gangrenous ‘word’.

Fuente: Commentary Series on the Bible by Peter Pett

Sanctification of the Holy Spirit: Divine Service (Be a Vessel of Honour) In 2Ti 2:15-26 Paul reflects upon Timothy’s divine calling from the perspective of his preparation for service, which requires a daily process of sanctification by the Holy Spirit. Timothy is to allow to work sanctification in himself as a vessel of God. He is to avoid vain words which corrupt men’s souls (2Ti 2:15-18). Paul uses the examples of a placard on the foundation of a building and the articles contained in a house to help Timothy understand that he is to purge himself as a vessel of God (2Ti 2:19-22). His is to avoid striving with men as he offers them the Word of God (2Ti 2:23-26). Timothy is to respond to this exhortation and example by being a vessel of honor (2Ti 2:21).

2Ti 2:14  Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.

2Ti 2:14 Comments – Paul was speaking from years of experience in Jewish synagogues and Greek cities. He understood the futility of quarrelling over words to those hearts were hard; for Paul says shortly, “the Lord knows those who are His,” (2Ti 2:19).

2Ti 2:15  Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

2Ti 2:15 “Study to shew thyself approved unto God” – Word Study on “Study” The Greek word “study” ( ) (G4704) carries much more of a meaning than just a classroom kind of study or private Bible study. It involves every area of a man’s life: his work or job, his conduct or lifestyle, his affairs with men, his religious duties, etc. Everything a man does in life should be done with diligence and done to one’s best to find God’s approval. The Enhanced Strong says this word is used 11 times in the New Testament, being translated in the KJV as, “endeavour 3, do diligence 2, be diligent 2, give diligence 1, be forward 1, labour 1, study 1.”

A. “to be diligent” – It mean, “to be diligent, to do one’s best, to hurry or hasten.” This idea is translated in other uses of this same Greek word (2Ti 4:9; 2Ti 4:21, Tit 3:12 , 2Pe 1:5; 2Pe 1:10; 2Pe 1:15; 2Pe 3:14).

2Ti 4:9, “ Do thy diligence to come shortly unto me:”

2Ti 4:21, “ Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.”

Tit 3:12, “When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.”

2Pe 1:5, “And beside this, giving all diligence , add to your faith virtue; and to virtue knowledge;”

2Pe 1:10, “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:”

2Pe 1:15, “Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.”

2Pe 3:14, “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.”

Regarding the topic of diligence, Jesus worked hard and in haste, because His time in the earthly ministry was so short to prepare twelve disciples and because the needs of mankind were so great. (So, Mat 9:31-38) (Luk 10:12).

Joh 9:4, “I must work the works of him that sent me, while it is day: the night cometh, when no man can work.”

Joh 21:25, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.”

Luk 10:2, “Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.” (Same as Mat 9:37-38)

Note the diligence as a group working together:

Eph 4:3, “Endeavouring to keep the unity of the Spirit in the bond of peace.” Note Col 2:19; Col 3:14.

Col 2:19, “And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.”

Col 3:14, “And above all these things put on charity, which is the bond of perfectness.”

Note other Scriptures on this theme of diligence:

1Co 9:24-27, “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.”

Php 3:14, “I press toward the mark for the prize of the high calling of God in Christ Jesus.”

When a lot of work is laid before a man, he becomes a person of seriousness. His mind is not on a lot of foolishness, neither is his mind occupied with a lot of play. He has his mind on the job, not on horseplay. A child who is working with his dad many times has his mind on the job for a while, and also on play for a while. But, the man on the job knows that if he gets his mind occupied with day dreaming, he will foul up the job, have to do it again, and waste much time. But deep in the man’s mind is the drive behind this hastiness. He knows that the responsibility given to him will require him to stand before his supervisor at the end of the day and give an account of his workday. He must answer and explain why it took the length of time it did or answer why he was careless. The man knows that trouble awaits, if the job is not finished. A good boss knows how long a job should take, and what causes loss of time and careless errors. A smart worker knows that his boss is aware of this fact. A good worker realizes that his boss knows the job and that he knows how long it should take to complete it.

One day we are going to have to give account of our conduct and work that we accomplished here on this earth (Heb 4:13). We are going to have to reckon with God. He will judge us and He knows our faithfulness. Just like on the job, when we are careless because we do not know any better, God will have compassion. However, when we know certain things, and do not do them, just like a boss, God will be more severe with us in those areas of willful wrong.

Heb 4:13, “Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.”

Illustration – While driving roll-off trucks for a waste management company, I realized that the boss knows how long the job should take. When the truck breaks down, the boss can tell if the problem was caused by carelessness or by wear and tear on the truck. I tried to work in haste each day, anxious to get the job done.

Illustration – While helping build the Alethia Fellowship Church building, there were times that certain jobs had to be completed before nightfall, such as floor decking. We had to pray, believe no rain would ruin the floor, and work hard at the same time.

B. “To be eager” – It means, “to be eager or willing.” This idea is used in several New Testament passages (2Co 8:8; 2Co 8:17).

2Co 8:8, “I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.”

2Co 8:17, “For indeed he accepted the exhortation; but being more forward , of his own accord he went unto you.”

C. “To work hard” – It means, “to work hard.” This idea is found in several New Testament verses (Rom 12:11, Heb 4:11).

Rom 12:11, “Not slothful in business ; fervent in spirit; serving the Lord;”

a. “when earnestness is needed, never be indolent [to avoid work, lazy]” ( BDAG) (see 1)

c. “not lagging behind in diligences” ( NASB)

d. “Do not be lazy but work hard, serving the Lord with all your heart” ( NCV)

d. “never be lacking in zeal” ( NIV)

b. “Never be lazy, but work hard and serve the Lord enthusiastically.” ( NLT)

Heb 4:11, “ Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.”

Illustration – Even in the world, hard workers always get promoted ahead of those around them. Only in the dictionary does “success” come before “work”.

Illustration – Paul, as a Pharisee, strove hard and excelled in this area.

Gal 1:14, “And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.”

D. “To study and learn” – It means, “to study and learn correctly,” due to the context of this passage in 2Ti 2:15, and since it is one of the themes of 1 and 2 Timothy.

E. “Urgency – It means, “urgency,” because many souls are going to hell.

Word Study on “to shew” Strong says the Greek word “shew” ( , or ) (G3936) literally means, “to stand beside,” and “to exhibit, proffer, recommend, substantiate, to be at hand (ready), aid.”

A. While on earth:

Rom 12:1, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”

2Co 5:9, “Wherefore we labour, that, whether present or absent, we may be accepted of him.”

B. In heaven:

Rom 14:10, “But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.”

2Co 5:10, “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.”

Word Study on “approved” Strong says the Greek word “approved” ( ) (G1384) means, “acceptable, approved.”

Comments – This approval requires the testing of faith and the enduring through that test to be approved as true, genuine (Isa 48:10, Zec 13:9).

Isa 48:10, “Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.”

Zec 13:9, “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.”

2Co 5:9 is close to giving an overall meaning of 2Ti 2:15.

2Co 5:9, “Wherefore we labour, that, whether present or absent, we may be accepted of him.”

It requires endurance in hard times. Many people are not going to do this, i.e., meet God’s standard, even though they are mindful of the Lord (Mat 7:22-23).

Mat 7:22-23, “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

Thus, 2Co 13:5, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?”

Testing times in life:

Job 23:10, “But he knoweth the way that I take: when he hath tried me, I shall come forth as gold.”

Psa 66:10, “For thou, O God, hast proved us: thou hast tried us, as silver is tried.”

Pro 17:3, “The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.”

Jas 1:3, “Knowing this, that the trying of your faith worketh patience.”

1Pe 1:6-7, “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:”

Only faith pleases God Almighty. This is what brings His approval.

Heb 11:6, “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

“unto God”- It is carnal to meet and strive towards man’s standard of acceptance. This requires no faith in God.

Joh 5:44, “How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?”

Comments – The context of this passage of Scripture in 2 Timothy is about enduring, or striving, to be a “soldier and athlete.” It also included the need to teach others to endure as well. However, this passage is not in the context of studying books.

2Ti 2:15 “a workman that needeth not to be ashamed” Comments – This statement in 2Ti 2:15 about a workman that does not need to be ashamed implies that there will be many servants ashamed on the Day of Judgment because they missed the mark. A worker is ashamed when he has not done his part of labour and has to face the boss with this fact. One boss said that a hard worker does not have to back up to the paycheck (that is, in shame). He can face his boss with confidence of having earned those wages.

Scripture Reference – Note:

Tit 2:7-8, “In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.”

2Ti 2:15 “rightly dividing the word of truth” Word Study on “rightly dividing” – Strong says the Greek word “rightly dividing” ( ) (G3718) literally means, “to make a straight cut, to dissect (expound) correctly.” The NIV says, “one who correctly teaches the message of truth.”

Comments – Paul is telling Timothy to guide the word along a straight path. Note the context of this passage: Many people are missing the purpose of teaching God’s word, which is the love walk (1Ti 1:5). Timothy’s charge was to commit Paul’s instructions from the Lord to faithful men. Timothy had a course to follow, from which he is exhorted not to deviate. Paul will follow this charge of guiding faithful men on a straight path by reminding Timothy of two men who have deviated from the path named Hymenaeus and Philetus (2Ti 2:16-18).

1Ti 1:5, “Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:”

2Ti 2:2, “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.”

In the phrase “rightly dividing the word of truth,” Paul is literally telling Timothy to guide the word of God along a straight path. This path is the foundational theme of the Scriptures, which is God’s plan of redemption for mankind, a path that is described here as “straight.” This means that the Holy Bible has a path that we are to follow, that is, a structure with a thematic scheme. This straight path not only refers to our spiritual journey that leads us to glorification in Heaven, but to the structure of the Holy Bible and the individual books of the Bible. This thematic scheme of the Scriptures is built around God the Father, Son and Holy Spirit’s plan of redemption (predestination, calling, justification, glorification) of man’s spirit, soul, and body. This structure is described in the introductions of each book of my study notes.

2Ti 2:15 Illustration – I was painting a small, clay sculpture and trying to be as detailed as possible with my brush. The Lord then quickened to me the phrase, “a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2Ti 2:15) I understood the analogy immediately. We must strive to study God’s Word and deliver it to others with accuracy and detail. His Holy Word is not ours to “peddle” and misinterpret for personal gain, as some do. A person who peddles bad merchandise will find eventually himself in trouble, though he may make some profit initially. In the same way, a minister of the Gospel should give himself to detail and accuracy to God’s Word. This is the only way to rightly divide it amidst so many controversial doctrines that churches have embraced over the centuries.

2Ti 2:16  But shun profane and vain babblings: for they will increase unto more ungodliness.

2Ti 2:16 Word Study on “shun” Strong says the Greek word “shun” ( ) (G4026) literally means, “to stand all around, to be a bystander,” and, “to keep away from.”

2Ti 2:16 Word Study on “profane” Strong says the Greek word “profane” ( ) (G952) literally means, “accessible (as by crossing the door-way),” and figuratively, “heathenish, wicked.”

2Ti 2:16 Word Study on “vain babblings” Strong says the Greek word “vain babblings” ( ) (G2757) literally means, “empty sounding,” and by implication, “fruitless discussion.”

Comments – How grievous is worldly and idle chatter to those whose hearts are filled with the joy of God’s presence and are eager to share about Jesus.

2Ti 2:16 Word Study on “increase” – Strong says the Greek word “increase” ( ) (G4298) literally means, “to drive forward,” and figuratively, “to advance, to grow, to be well along.”

2Ti 2:16 Comments – Let your mind be on heavenly things or else vanity increases unto more ungodliness. We begin to err from the straight path of the Word of God when our words begin to err. In other words, our tongue sets our course in this life. If our tongue deviates from the path, then our life will follow.

2Ti 2:16 Scripture References – Note similar verses:

Mat 12:36-37, “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”

1Ti 6:20-21, “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: Which some professing have erred concerning the faith. Grace be with thee. Amen.”

2Ti 2:17  And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;

2Ti 2:17 Comments – Paul illustrates his point in 2Ti 2:16 of how our words cause us to deviate from the straight path of God’s word by comparing it to the disease of gangrene, which grows in man’s body and eats its flesh, gradually destroying the physical body. Paul then illustrates this verse to Timothy by reminding him of two men they both know that fell into this error.

2Ti 2:18  Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

2Ti 2:18 Word Study on “erred” Strong says the Greek word “erred” ( ) (G795) means, “to deviate.”

2Ti 2:18 Word Study on “overthrow” – Strong says the Greek word “overthrow” ( ) (G396) means, “to overturn.”

2Ti 2:18 Comments After Paul tells Timothy to guide the word along a straight path (2Ti 2:16), he reminds him of two men who have deviated from the path of God’s Word (2Ti 2:17). The words Paul uses in this passage of Scripture describe our spiritual journey as a path of following God’s Word, with a sober reminder of some who err from this straight and narrow path, resulting in destruction, both physical and spiritual.

2Ti 2:18 Scripture Reference Note the following verse:

1Co 15:12, “Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?”

2Ti 2:19  Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

2Ti 2:19 “Nevertheless the foundation of God standeth sure” – Comments The context of this passage in 2 Timothy is sound teaching. So, those like Hymenaeus and Philetus cannot change the truth and the doctrine and the Word laid down by God.

1Co 3:11, “For other foundation can no man lay than that is laid, which is Jesus Christ.”

The teachings laid down by the apostles and prophets:

Eph 2:20, “And are built upon the foundation of the apostles and prophets , Jesus Christ himself being the chief corner stone;”

Hebrews mentions the foundation of the basic doctrines of Christ:

Heb 6:1-2, “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.”

2Ti 2:19 “having this seal” Comments Strong says the Greek word “seal” ( ) (G4973) literally means, “a signet,” and figuratively, “the stamp impressed.” In other words, God has place His royal stamp, his signet upon His Word to authenticate its divine nature.

2Ti 2:19 “The Lord knoweth them that are his” Scripture References – Note similar verses:

Num 16:5, “And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who are his , and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him.”

Nah 1:7, “The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him.”

Joh 10:14, “I am the good shepherd, and know my sheep, and am known of mine.”

Joh 10:27, “My sheep hear my voice, and I know them, and they follow me:”

1Co 8:3, “But if any man love God, the same is known of him.”

2Ti 2:19 “Let every one that nameth the name of Christ depart from iniquity” – Scripture References – Note a similar verse:

Isa 26:13, “O LORD our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name .”

Joh 10:27, “My sheep hear my voice, and I know them, and they follow me:”

2Ti 2:19 Comments 2Ti 2:19 reveals both sides of divine election. God, in His divine foreknowledge, knows who will go to Heaven before the foundation of the earth. Yet, He gives mankind the opportunity to choose his destiny by calling upon the name of Christ

2Ti 2:20  But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.

2Ti 2:20 Illustration – I grew up in a house that I was ashamed of. I did not want my friends to come over and see my house, because it did not look pleasing, or honorable. Some of us have houses that are pretty, and some of us live in houses that are not pretty. Some of us are proud of our houses and the furnishings in our houses, and some of us are ashamed of our houses and furnishings. God wants a pretty house to show off, a house that He can use as an example. He wants a person who is living a Godly life, so He can raise that man or woman up as an example for others to see and follow. Note:

Php 3:17, “Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.”

Illustration – In the USA, a developer will build a subdivision of homes, an entire neighbor of houses. In order to sell these houses, they will build one house near the entrance to this subdivision and fix it up beautiful with furnishings. This model house will inspire many other people to come and buy in this particular neighborhood.

Illustration – When I was sent oversees to Africa, my pastor wanted me to represent the ministry well. My wife and I purchased new clothes. We were given a nice car and a nice place to live. We were prayed for 24-hours a day so that we would live a godly lifestyle representing this great missionary work. Our pastor wanted to be proud of us, for us to be an example of excellence. God wants His children to do the same. He wants us to clean up our lives so that we are presentable to others as an example of godliness. If we will do so, He will surely use us as examples in this world.

2Ti 2:21  If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.

2Ti 2:21 “If a man therefore purge himself from these” Comments – The Greek word “from these” is the “immediate demonstrative” pronoun ( ) (G5130), which is intended to refer to that which is immediately present to the thinking of the writer. In this case, it would be the things of dishonour, which were most recently mentioned in the previous verse, while the things of honor were mentioned earlier, so are further removed from the writer’s thoughts. Thus, we see this reflected in many modern translations, which attempt to add the writer’s thoughts in the place of this demonstrative pronoun.

ESV, “Therefore, if anyone cleanses himself from what is dishonorable , he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.

ISV, “ Therefore, if anyone stops associating with these people, he will become a special utensil, set apart for the owner’s use, prepared for every good work.”

Montgomery, “If then a man keeps himself clear of these latter , he will be a vessel for honor, consecrated, useful to the Master, prepared for every good work.”

NCV, “All who make themselves clean from evil will be used for special purposes. They will be made holy, useful to the Master, ready to do any good work.”

NET, “So if someone cleanses himself of such behavior, he will be a vessel for honorable use, set apart, useful for the Master, prepared for every good work.”

NKJV, “Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work.”

RSV, “If any one purifies himself from what is ignoble , then he will be a vessel for noble use, consecrated and useful to the master of the house, ready for any good work.”

TCNT, “If, then, a man has escaped from the pollution of such errors as I have mentioned , he will be like a thing kept for better use, set apart, serviceable to its owner, ready for any good purpose.

Weymouth, “If therefore a man keeps himself clear of these latter , he himself will be for specially honourable use, consecrated, fit for the Master’s service, and fully equipped for every good work.”

2Ti 2:21 “and prepared unto every good work” Comments – Thus, verse 15 says that the workman does not need to be ashamed because his works are good.

2Ti 2:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed , rightly dividing the word of truth.”

2Ti 2:21 Comments – A man can prepare himself to be used of God by laying aside everything that brings dishonor to the Lord. It is the desire of every Christian to allow God to use him. But not everyone prepares himself so that God can use him.

2Ti 2:21 Scripture References – Note a similar verse:

Heb 12:1, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us , and let us run with patience the race that is set before us,”

2Ti 2:20-21 Comments – Paul Uses the Analogy of a House to Explain the Work of Sanctification in the Life of a Minister of the Gospel – Within the passage of 2Ti 2:20-21, in which Paul uses an analogy of a house with vessels to honor and to dishonour, note his statements before and after: We are to “depart from iniquity” (2Ti 2:19), “flee sins,” and “follow holiness” (2Ti 2:22). Thus, Paul is describing the process of a believer’s sanctification.

2Ti 2:22  Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

2Ti 2:22 Comments – The previous verse has told young Timothy to purge himself from anything that dishonors God. 2Ti 2:22 now tells him how to go about this challenging task. He is to associate himself with men and women of God who have a pure heart and avoid running carelessly with those who pursue the carnal things of this world. It is not enough to separate himself from temptations. He must actively pursue a godly lifestyle with the support of a local fellowship of believers. Therein lies the strength to overcome temptation during the course of a lifetime of ministry. Many young men have separated themselves from the world and gone into the ministry; and many ministers have been overcome with moral failures because they grew weary in the pursuit of holiness and found themselves at a distance from men of God who were able to lift him up.

2Ti 2:22 Scripture References – Note a similar verse:

1Ti 6:11, “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.”

2Ti 2:23  But foolish and unlearned questions avoid, knowing that they do gender strifes.

2Ti 2:23 Scripture References – Note a similar verse:

1Ti 4:7, “But refuse profane and old wives’ fables, and exercise thyself rather unto godliness.”

2Ti 2:24  And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

2Ti 2:25  In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

2Ti 2:25 Word Study on “instructing” Strong says the Greek word “instructing” ( ) (G3811) means, “to train (up a child), to educate, to discipline.” Thus, this word carries the idea of correcting or giving guidance in someone’s life.

2Ti 2:25 Word Study on “those that oppose themselves” – Comments – The Greek word “those that oppose themselves” ( ) (G475) is translated in the middle voice in the KJV, “those that oppose themselves.” The NASB, RSV, NIV and BDAG translate this Greek word in the passive voice, “those in opposition,” or “opponents.” Act 18:6 is given the same translation using the Greek word (G498).

Act 18:6, “And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.”

2Ti 2:25 Comments – God is long suffering to us as sinners, but he will not change His Word to please any man.

2Ti 2:26  And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

2Ti 2:26 “ And that they may recover themselves out of the snare of the devil ” – Word Study on “recover” Strong says the Greek word “recover themselves” ( ) (G366) means, “to become sober again,” to regain (one’s) senses.”

2Ti 2:26 “who are taken captive by him” Comments – Satan’s temptations have a way of capturing, or captivating, a person’s heart and they become driven to fulfill those passions. This captive person will yield his members (the captivated one) and work towards fulfilling those drives, almost spell bound (Gal 3:1) and overriding good common sense. He will even override his understanding in God’s Word, knowing God’s will (Heb 10:26). This can happen when one falls in love. One can be spellbound. The word “captive” is a very good descriptive word for Satan’s works and resulting effects in human lives.

Gal 3:1, “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?”

Heb 10:26, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,”

See also:

Jas 1:14, “But every man is tempted, when he is drawn away of his own lust, and enticed.”

2Ti 2:26 “at his will” – In the phrase “at his will,” the Greek word “his” is singular in the Greek text, and in this context it is referring to the devil. If this personal pronoun were referring to “the opposers” of verse 25, it would be plural.

2Ti 2:26 Scripture References – Note a similar verse:

2Co 4:4, “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.”

Fuente: Everett’s Study Notes on the Holy Scriptures

2Ti 2:15. Rightly dividing the word of truth. The Vulgate, no doubt, has given in general the true sense of this expression, by rendering it, Recte tractantem verbum veritatis, “rightly handling the word of truth:” but it is not so easy to determine, whence in particular the metaphorical word ‘, cutting aright, or straight, is taken. Some suppose it alludes to the cutting up and dividing the sacrifices by the Levitical priests; others, to the dividing and dispensing food at a table, or to the distribution made by a steward, in delivering out to each person under his care such things, as his office and their necessities required. Compare Luk 12:42. Price refers it to the exact cutting, or polishing of stone or marble: Chrysostom, Theophylact, and OEcumenius explain it of cutting off all superfluous and useless matter in preaching God’s word, (as curriers do, in skins that they are preparing for use; compare 2Ti 2:16.) but Theodoret thinks it is a metaphor taken from husbandmen. “We commend (says he,) even those husbandmen who cut straight furrows: so, that preacher is worthy of praise, who follows the rule of the divine oracles.” And to this last interpretation I must confess myself most inclined,because our blessed Lord himself illustrates the duty of a minister of his gospel by a similar allusion, Luk 9:62.because St. Paul had just before called Timothy ; which, though applied to other workmen, properly signifies a husbandman; and also because the word in the LXX. signifies to cut, or make straight, in the only two passages of that version where it occurs; namely, Pro 3:6; Pro 11:5. To all which we may add, that, though it may be doubted whether the verb be ever in the Greek writers applied to husbandmen’s ploughing, yet in Theocritus, Idyll. x. l. 2 we have the term , to draw, or make a straight furrow.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Ti 2:15 . Continuation of the exhortation to Timothy.

] expresses the eager striving, as in Eph 4:3 , 1Th 2:17 , etc., and has a suggestion of making haste, 2Ti 4:9 ; 2Ti 4:21 ; Tit 3:12 .

, equivalent to probatus, tried , is absolute, and should not be taken with (Luther, Mack). A more precise limitation is given in the next words: ; comp. Rom 6:13 ; Rom 6:16 , and other passages in the Pauline epistles; here it has the additional meaning: “for the service of.” Hofmann gives an unsuitable construction by joining in spite of with (= “approved by one”), separating from one another, and connecting with , so that forms a second predicate to , . . . being added as a third. All this not only assigns to a meaning which it never has in the N. T. (not Rom 14:18 ; comp. Meyer on the passage), but separates from the standing next to it, although Paul almost never uses the word without adding a dative of the person (comp. in particular, Rom 6:13 ; Rom 12:1 ; 1Co 8:8 ; 2Co 11:2 ; Eph 5:27 ).

] specially de opere rustico; used, besides, of the work in the field of God’s kingdom (2Co 11:13 ; Phi 3:2 ).

; in the N. T. a ., and in classic Greek used only in Sp. as an adverb with the signification: “immodestly, shamelessly.” It is synonymous with , which in classic Greek is used only in a bad sense: “one who is not ashamed when he ought to be.” It cannot, of course, have this meaning here. The most reliable interpretation is to keep by the fundamental meaning of the word taken in a good sense: “who is not ashamed, because he has nothing to be ashamed of.” Bengel: cui tua ipsius conscientia nullum pudorem incutiat; de Wette, Wiesinger, van Oosterzee, Plitt translate it simply: “who has nothing to be ashamed of.” Hofmann arbitrarily explains it as equivalent to: “of whom God is not ashamed,” a meaning suitable to the context only if be taken in the sense he maintains. The next words make the definition still more precise: ] , ., is rightly explained by most as recte tractare (which is the actual translation of the Vulgate); but there is very great variety in the derivation of the notion. Melanchthon, Beza, and others derive the expression ab illa legali victimarum sectione ac distributione Lev 1:6 ; Vitringa, from the business , cui competat panem cibosque frangere, distribuere filiis familias; Pricaeus, a lapicidis; Lamb. Bos, from the ploughers, qui arantes , et dicuntur, yet in such a way that is committed to those qui rectas vias insistunt. De Wette (Wiesinger agreeing with him) maintains the latter; recte secare viam, being put for . Certainly is often joined with , ; but it does not follow that in by itself there is contained a reference to the way. [32] As little can we say that any other of the references is contained in it. The word in itself means: “cut rightly,” or, according to Pape: “cut straight, in straight direction;” then, the notion of falling into the background, as is often the case with , it has the more general signification: “deal rightly with something so as not to falsify it.” [33]

Hofmann’s explanation is curious: “cut straight through the word of truth, i.e. cut it, so that it is a straight cut, passing into the heart of it, whereas a slanting cut would not reach the inner part of the word of God, but only touch the outwork.” This explanation apart from other reasons is refuted by the fact that has not the signification: “cut through the middle point.” The Gloss. ordinar. explains it: secundum competentiam singulorum, ut: altis spiritualia, lac distribuere parvulis, so that Paul is directing Timothy to preach the word according to his hearers’ capacity of understanding. This is the meaning also according to Luther’s translation: “who rightly parts the word of truth;” but the thought is entirely foreign to the context. [34]

Chrysostom explains it by ; so, too, Oecumenius; but this is unsuitable, for there is nothing false in the ., and therefore nothing to be separated from it.

The expositors are quite wrong who refer the expression to a life in accordance with God’s word = .

The right interpretation makes it the simple opposite of , 2Co 2:17 . [35]

[32] De Wette, indeed, appeals to LXX. Pro 3:6 ; Pro 11:5 ; but in these passages appears, and the verb, like the , has the transitive signification: “make straight, smooth.” Nor does the passage in Eurip. Rhes. v. 422: , justify de Wette’s explanation. The possibility of substituting for is not proved simply by remarking that “the word is a way.” We certainly do speak of “walking in the path of the divine word, of virtue,” etc., but not of “walking in the divine word, in virtue.”

[33] Perhaps the expression may be explained in this way, that the imparting of the makes it necessary to part it, since only a part of it can be delivered each time; it therefore amounts to saying that this parting is to be done rightly, so that the may receive no injury.

[34] In Beza’s explanation: nihil praetermittere, quod dicendum sit, nil adjicere de suo, nil mutilare, discerpere, torquere, deinde diligenter spectare, quid ferat auditorum captus, the first part alone is to the point.

[35] In the Fathers the word is sometimes found synonymous with . Clemens Alex. Stromata , vii. p. 762: ; but this usage took its rise from the above passage.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

Ver. 15. Study to show thyself ] There are crept into God’s sanctuary such Levites to divide the word, that are not worthy the place of Gibeonites to cleave wood; like those unlearned logicians in Plato, Lacerant doctrinas, sicut caniculi panniculos, saith he; they tear up a text, and torment it, they wrest the Scriptures and wrong them, set them upon the rack, and make them speak what they never meant. These should be driven from the work, as those bastard Levites were by the Tirshatha, Ezr 2:63 .

Rightly dividing the word of God ] The Syriac renders it, “Rightly preaching the word.” Aeschines saith, an orator’s oration and the law (so a preacher’s sermon and the word) must be unisons. a And if Galen could say, that in anatomizing man’s brain, physicians must carry themselves as men do in the temple, how much more must divines do so, in dividing God’s Holy Word! The metaphor seems to be taken either from the priests of the law, who were to cut up the sacrifices accurately, and to lay them upon the altar orderly; or else from householders, that cut and carve to every one at table their share of meat. So must ministers, and not do as he in the emblem, that gave straw to the dog and a bone to the ass, but see that every one have their proper portion: this is workmanlike, such as need not be ashamed.

a . Aesch.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

15 .] The connexion is close: by averting them from vain and unprofitable things, approve thine own work, so that it may stand in the day of the Lord. Strive (reff.) to present thyself (emphatic, as distinguished from those alluded to in the preceding verse) to God approved (reff.: tested by trial, and found to have stood the test. Not to be joined with , as Mack), a workman (a general word, of any kind of labourer, used (see reff.) of teachers perhaps from the parable in Mat 20 ) unshamed (by his work being found unworthy: cf. Phi 1:20 , , and 1Co 4:4 ; “cui tua ipsius conscientia nullum pudorem incutiat.” Beng. Kypke quotes from Jos. Antt. xviii. 9 [it should be xviii. 7. 1, see Moulton’s Winer, p. 296, note 1], , ‘neque credas id pudore vacare, si secundum teneas locum.’ Chrys., al., would take the word actively, ‘ not being ashamed of his work ,’ , , , , Chrys.: and so Agapetus, in Wetst., , : but the above seems more according to the context. The opposite to . is , 2Co 11:13 ), rightly administering (the meaning of is very variously derived and explained, ‘recte secare’ being unquestionably the rendering . (1) Melanchthon, Beza, Grot., al., suppose the meaning deduced from the right division of the victims , Lev 1:6 ff.: (2) Vitringa (de Synagog. p. 714, De W.), Calv., al., from the cutting and distributing of bread by the steward or father of a household: ‘ac si pater alendis filiis panem in frusta secando distribueret.’ (3) Pricus, ‘a lapicidis , quos melius vocaveris quam victimarios illos. Eurip. de Neptuno Trojam dificante, ,’ Apuleius, ‘ non , inquit, e monte meo afferam lapidem directim csum , i.e. . Glossarium, directum , :’ (4) Thdrt. ( ), Lamb-Bos, al., from plowers , who are said , and : (5) Most Commentators, from the more general form of the last explanation, the cutting a way or a road : as ‘ , novam viam secare, nova via incedere,’ so ‘ , rectam viam secare,’ but here used transitively, the being itself the : so in Pro 11:5 , , and Eurip. Rhes. 422, : Gal 2:14 , . So De W.: but Huther objects, and I think with reason, that in all these places the idea of a way is expressly introduced, and that without such expression we cannot supply the idea in . (6) Huther’s own view, that, the original meaning being ‘rightly to divide,’ the idea of was gradually lost, as in , so that the word came to signify ‘to manage rightly,’ ‘to treat truthfully without falsifying’, seems to approach the nearest to the requirements of the context: the opposite being, as he observes, , 2Co 2:17 . (7) The meaning given by Chrys. and c. , , does not seem to belong to the word. (8) It is plain that the patristic usages of it, as e.g. in the Clementine Constt. vii. 33 (Grot.) , Clem. Alex., Strom. vii. 16 (104), p. 896 P., , Greg.-Naz. apol. fug, pp. 23, 28 (Kypke, from Fuller), opposing to , , have sprung from this passage , and cannot be cited as precedents, only as interpretations) the word of the (the art. seems here better expressed: cf. 2Ti 2:18 below, and the usage throughout these Epistles, e.g. 1Ti 3:15 ; 1Ti 4:3 ; 1Ti 6:5 ; ch. 2Ti 3:8 ; 2Ti 4:4 ; Tit 1:14 ) truth .

Fuente: Henry Alford’s Greek Testament

2Ti 2:15 . : Give diligence to present thyself (as well as thy work) to God, approved .

: Chrys. takes this to mean a workman that does not scorn to put his hand to anything ; but it is better explained as a workman who has no cause for shame when his work is being inspected . In any case, the word must be so explained as to qualify naturally; and therefore it cannot be interpreted by a reference to 2Ti 1:8 ( ), of the shame that may deter a man from confessing Christ.

: is found in reff. as the translation of (Piel) direct, make straight, make plain . “He shall direct thy paths,” “The righteousness of the perfect shall direct his way”. This use of the word suggests that the metaphor passes from the general idea of a workman to the particular notion of the minister as one who “makes straight paths” ( ) for the feet of his people to tread in (Heb 12:13 ). The word of truth is “The Way” (Act 9:2 , etc.). Theodoret explains it of a ploughman who drives a straight furrow. Similarly R.V. m. (1), Holding a straight course in the word of truth . Chrys., of cutting away what is spurious or bad. Alf. follows Huther in supposing that the idea of cutting has passed out of this word, as it has out of , and renders, rightly administering , as opposed to “adulterating the word of God” (2Co 2:17 ). Other examples of words which have wholly lost their derivational meaning are and . The imagery underlying the A.V., R.V.m. (2), rightly dividing , is either that of the correct cutting up of a Levitical victim (Beza), or a father (Calvin), or steward (Vitringa), cutting portions for the food of the household. The R.V., handling aright , follows the Vulg., recte tractantem , and gives the general sense well enough. The use of in the sense of orthodoxy , in Clem. Al. Strom . vii. xvi., and Eus. H. E . iv. 3, is probably based on this passage.

Fuente: The Expositors Greek Testament by Robertson

Study = Be diligent. Greek spoudazo. See Gal 1:2, Gal 1:10.

shew = present, as Col 1:22, Col 1:28.

approved. Greek. dokimos. See Rom 14:18.

unto = to Dative case.

workman. Greek. engrates. This word is translated “labourer ten times; “worker”, or “workman”, six times. that, &c. = without cause for shame. Greek. anepaischuntos. Only here.

rightly dividing. Greek. orthofomeo. Only here.

Fuente: Companion Bible Notes, Appendices and Graphics

15.] The connexion is close:-by averting them from vain and unprofitable things, approve thine own work, so that it may stand in the day of the Lord. Strive (reff.) to present thyself (emphatic, as distinguished from those alluded to in the preceding verse) to God approved (reff.: tested by trial, and found to have stood the test. Not to be joined with , as Mack), a workman (a general word, of any kind of labourer, used (see reff.) of teachers perhaps from the parable in Matthew 20) unshamed (by his work being found unworthy: cf. Php 1:20,- , and 1Co 4:4; cui tua ipsius conscientia nullum pudorem incutiat. Beng. Kypke quotes from Jos. Antt. xviii. 9 [it should be xviii. 7. 1, see Moultons Winer, p. 296, note 1], , neque credas id pudore vacare, si secundum teneas locum. Chrys., al., would take the word actively, not being ashamed of his work, , , , , Chrys.: and so Agapetus, in Wetst., , : but the above seems more according to the context. The opposite to . is , 2Co 11:13), rightly administering (the meaning of is very variously derived and explained,-recte secare being unquestionably the rendering. (1) Melanchthon, Beza, Grot., al., suppose the meaning deduced from the right division of the victims, Lev 1:6 ff.: (2) Vitringa (de Synagog. p. 714, De W.), Calv., al., from the cutting and distributing of bread by the steward or father of a household: ac si pater alendis filiis panem in frusta secando distribueret. (3) Pricus, a lapicidis, quos melius vocaveris quam victimarios illos. Eurip. de Neptuno Trojam dificante, ,-Apuleius, non, inquit, e monte meo afferam lapidem directim csum, i.e. . Glossarium, directum, : (4) Thdrt. ( ), Lamb-Bos, al., from plowers, who are said , and : (5) Most Commentators, from the more general form of the last explanation, the cutting a way or a road: as , novam viam secare, nova via incedere, so , rectam viam secare, but here used transitively, the being itself the : so in Pro 11:5, , and Eurip. Rhes. 422, : Gal 2:14, . So De W.: but Huther objects, and I think with reason, that in all these places the idea of a way is expressly introduced, and that without such expression we cannot supply the idea in . (6) Huthers own view, that, the original meaning being rightly to divide, the idea of was gradually lost, as in , so that the word came to signify to manage rightly, to treat truthfully without falsifying, seems to approach the nearest to the requirements of the context: the opposite being, as he observes, , 2Co 2:17. (7) The meaning given by Chrys. and c.- , , does not seem to belong to the word. (8) It is plain that the patristic usages of it, as e.g. in the Clementine Constt. vii. 33 (Grot.) ,-Clem. Alex., Strom. vii. 16 (104), p. 896 P., ,-Greg.-Naz. apol. fug, pp. 23, 28 (Kypke, from Fuller), opposing to , ,-have sprung from this passage, and cannot be cited as precedents, only as interpretations) the word of the (the art. seems here better expressed: cf. 2Ti 2:18 below, and the usage throughout these Epistles, e.g. 1Ti 3:15; 1Ti 4:3; 1Ti 6:5; ch. 2Ti 3:8; 2Ti 4:4; Tit 1:14) truth.

Fuente: The Greek Testament

2Ti 2:15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

This is a metaphor taken from the action of the priest at the sacrifice. The priest cut up the bullock, and then laid it in its different pieces according to order. Or, as some think, it is taken from the part of the father at the table, when he carves the meat and gives to every child its portion. Old Master Trapp says that there are some ministers who are only fit to be Gibeonites and certainly not to be Levites, for they hardly understand the cutting of wood, much less the art of cutting up the sacrifice of God. Brethren, it is well so to handle the word as to be able to give rebuke when rebuke is wanted, exhortation when it is needed, and comfort when consolation is required, for otherwise we do mischief. As it is said in the old fable of the simpleton, that he gave to the ass a bone and to the dog hay, so there are some who give wrong exhortations, not because they are wrong in themselves, but because they are wrong in their application.

2Ti 2:16-17. But shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker:

Now, there are some people who can never be content except they make their religion a sort of wrangling match. They get a-hold of a word in Scripture, and away they go with it. Here shall be another opportunity for finding fault with all the church of God; here shall be another occasion for railing against all the preachers of the truth. How delighted they are when they can do this! Shun profane and vain babblings. Martin Luther said that there were some in his day so nice and precise about the letter of Scripture that when one of them had delivered an exposition upon the Book of Job, Luther said that by the time the man had got to the tenth chapter Job had been a thousand times more plagued by the expositors than he had ever been by the losses which he suffered upon the dunghill, and doubtless there are many truths of Scripture which are turned to mischief because men will be for ever making them opportunities for strife, and not bonds of love. Brethren, hold the five points of the Calvinistic doctrine, but mind you do not hold them as babbling questions. What you have received of God do not learn in order to fight with it, and to make contention and strife, and to divide the church of God, and rail against the people of the Most high, as some do. But, on the contrary, love one another as brethren, and hold the truth in love, and seek after the unity of the Spirit and the perfect bond of charity. The word of those who raise these questions will eat as doth a cancer, which eats till it gets to the bones, and turns the sound flesh into rottenness. Oh! there are many contentions which have done this mischief in the church of Christ.

2Ti 2:17-19. Of whom is Hymenaeus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.

How careful the apostle is lest we should think that any have turned aside who were the Lords people. He says the faith of some was overthrown, but nevertheless the foundation of God standeth sure. Oh brethren, whenever we see apparent apostasy, let us not therefore think that any of Gods people have perished. Oh, no; for the Lord knoweth them that are his.

2Ti 2:19-21. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the masters use, and prepared unto every good work.

When Mr. Philpot the martyr, was addressing a young man about to die for Christ, he said to him, Brother, thou art a vessel in the great house of thy Master, and this day he will scour thee, scour thee hard, but remember thou shalt soon stand upon the shelf, shining bright and glorious. Well, sometimes pains, and troubles, and tribulations do have this effect of scouring the vessels of God to make them bright for heaven. We must all be purged and scoured from sinful lusts, from all the contamination of the flesh and of the creature, and then we shall be fit for the Masters use.

2Ti 2:22. Flee also youthful lusts:

Run away from them; it is no use contending with them. Fight with the devil. Resist the devil, and make him flee, but never fight with the flesh. Run away from that. The only way to avoid the lust of the flesh is to keep out of its way. If you subject yourself to carnal temptations and fleshly lusts, remember it is almost certain that you will be overcome by them. Flee youthful lusts, and as you must keep going and have something after which to follow

2Ti 2:22-23. But follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid, knowing that they do gender strifes.

It is generally a good thing to avoid all questions that gender strife, except they be upon vital and important matters. For, oh! brethren, it is so important to keep the unity of the Spirit, it is such a blessed thing to preserve love among Christian brethren, and there be some who in order to create disunion, go about the land, and tear, and rend the body of Christ as much as ever they can. Beware of such; seek not their company; come not nigh unto them, lest their canker pollute you also.

2Ti 2:24-26. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

We have here laid down, then, the duty of the Christian minister, and the duty of each Christian, too, and let us seek, in the Holy Spirits grace, to carry it out, being at once firm, and gentle, and loving of heart, and yet honest for the truth as it is in Jesus.

Fuente: Spurgeon’s Verse Expositions of the Bible

2Ti 2:15. , be diligent [study]) A word suited to the character of the whole epistle.-, thyself) An antithesis to the work [2Ti 2:21], of which workman is the conjugate.-) approved unto God; not reprobate unto every good work, Tit 1:16, but having his work perfect, Jam 1:4. Hesychius: , , .- , a workman not ashamed) to whom thy own conscience can occasion no shame. The Scholiast quoted by Pricus explains by ; comp. Php 1:20. follows, viz. one who will extend the word of truth among all others.-) Here many are of opinion that the idea of cutting is implied; but the Vulgate translates it, recte tractantem, rightly treating or handling: an excellent rendering; comp. LXX, Pro 3:6; Pro 11:5, , the same as in Latin, secare viam, to travel a road, to make ones way.[6] Nor do , , mean cutting in the literal sense (, the heart is cut, metaphorically, by ), nor , . The literal meaning and force of the is rather to be retained in : for in the passages quoted [where is in the LXX.] we find the Hebrew word , and this form of the verb might have been expressed by the same Greek verb in 2Ch 32:30, concerning a water-course, and Psa 119:128, concerning the Divine word itself. Therefore the meaning of Paul is, that Timothy may prepare a right course (may make ready a straight way) for the word of truth, and may himself walk straight forward according to this line, turning neither to the right nor to the left hand, teaching no other doctrine, 1Ti 1:3; and in this view the antithesis of the word, will go forward,[7] which presently occurs, 2Ti 2:16, is more clearly perceived.- , the word of truth) The antithesis occurs presently after, , of which the first part of the compound, signifying empty, is opposed to truth (); the last part, involving vehemence of voice, is opposed to the temperate word ( ).

[6] In which the idea of cutting does not enter; so .-ED.

[7] , Engl. Vers., will increase. The metaphor is from pioneers clearing the way before an army, by cutting down all obstacles; and ; hence, to make progress, to advance.-ED.

Fuente: Gnomon of the New Testament

2Ti 2:15

Give diligence to present thyself approved unto God,-The study of the word of God that he might understand and obey it was the way to show himself approved of God. When God approved he would be with and bless and strengthen him. Jesus Christ was the specially appointed of God who was approved because it was his meat to do his Fathers will. All who, like Jesus, have no other will save the will of the Father, are approved of God. If he stands approved of God, he will have no cause of shame, no matter who disapproves. David says: Oh that my ways were established to observe thy statutes! Then shall I not be put to shame, when I have respect unto all thy commandments. (Psa 119:5-6.) If one will learn and keep the commandments of God, he will never have cause for shame. Being approved implies being tried and proved as precious metals are proved before they are accepted as genuine. Of such it is said: Blessed is the man that endureth temptation; for when he hath been approved, he shall receive the crown of life, which the Lord promised to them that love him. (Jas 1:12.)

a workman that needeth not to be ashamed,-[This indicates that ceaseless, serious, earnest zeal, which was one of his chief characteristic traits. And certainly if the proposed standard is to be reached or seriously aimed at, an abundance of zeal will be required. The end proposed is that of presenting himself to God in such a way as to secure his approval without fear of incurring the reproach of being a workman who had shirked his responsibility.]

handling aright the word of truth.-The Scriptures were addressed to different classes of persons as any who will study them will learn. A proper regard for these divisions is needed to avoid confusion. It is probable that Paul here warned Timothy to distinguish properly between the things addressed to those under the law of Moses and those not under it. He draws the distinction by saying: Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law shall no flesh be justified in his sight; for. through the law cometh the knowledge of sin. (Rom 3:19-20.) It would be wrong to apply the law of circumcision to those not under the law of Moses. So there are different classes under the Christian law. Care must be had that the Scriptures be applied to those addressed. For example: Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins. (Act 2:38.) If this language were applied to those in Christ who sin, it would require one every time he sinned to be baptized. This would be misleading and cause confusion. Study is required to understand the different classes and divisions, to rightly apply it. Clinging to what is taught, avoiding that not taught, is very necessary in the application of the Scriptures.

Fuente: Old and New Testaments Restoration Commentary

Study: Heb 4:11, 2Pe 1:10, 2Pe 1:15, 2Pe 3:14,*Gr.

approved: Act 2:22, Rom 14:18, Rom 16:10, 2Co 5:9, 2Co 10:18, Gal 1:10, 1Th 2:4

a workman: Mat 13:52, 2Co 3:6, 2Co 6:3, 2Co 6:4, 1Ti 4:6, 1Ti 4:12-16

rightly: Mat 13:52, Mar 4:33, Luk 12:42, Joh 21:15-17, Act 20:27, 1Co 2:6, 1Co 3:1, 1Co 3:2, 2Co 4:2, 1Th 5:14, Heb 5:11-14

Reciprocal: Gen 15:10 – divided them Exo 35:35 – the cunning Exo 39:42 – according Psa 78:72 – guided Mal 2:6 – law 1Co 3:10 – as a 2Co 6:7 – the word 2Co 7:11 – approved 2Co 13:7 – approved Eph 1:13 – the word Phi 2:16 – the word 2Th 2:13 – belief 1Ti 4:13 – to reading Tit 1:2 – God

Fuente: The Treasury of Scripture Knowledge

GODS WORKMEN*

Study to shew thyself approved unto God, a workman that needeth not to be asbamed.

2Ti 2:15

Workmen we are in the high and in the holy sense, fellow-workers with God. May God put it into my power to speak some words of encouragement, to give some words of caution, to utter some words of direction which, falling upon the soil of a prepared and loving and sympathetic heart, may bring forth fruit to the honour and glory of God, the Father of our Lord Jesus Christ.

I. What is the workmans task, set before us as Sunday-school teachers? His task is this, and simply thisthe rearing of children for God; his task is this, and simply thisthe arming, equipping, and preparing the young of our great cities or of our lonely hamlets with these weapons from the Divine armoury whereby they shall be able to do a good battle against sin, the world, and the devil, and to continue Christs faithful soldiers, and serve Him even to their lifes end.

II. The tools to be employed.

(a) First among these tools I would place, not only in order but in prominence and supremacy, the Holy Scriptures of the blessed God. Whatever else we may work at or work with, if our Sunday-school teachers are not diligent in imprinting upon the youthful nature the power and blessedness of Gods most Holy Word, their teaching and their most holy work will go for little.

(b) And let our attention be directed, too, towards the imparting of the Word of God, not as the dry bones of an ecclesiastical history, or as abstruse symbolism, or as cold and negative philosophy. Let us make the Lord Jesus the animating principle and power of every word we teach from out of the Word of God.

(c) The Prayer Book and the Catechism should form definite elements in the teaching of our Sunday-schools.

III. The workmans character.

(a) There must be prayerfulness.

(b) There must be intelligence.

(c) There must be patience. Sometimes we get restless, impatient, and we sometimes get indignant. The moment we do our power for usefulness is almost instantaneously paralysed.

Rev. Prebendary Cross.

Illustration

St. Paul looked down the long current of that Churchs history, and he was able to see, and because of that vision was able to enforce, with all the stern dignity of masterful power, that what that Church wanted in his dayand in all ageswas a body of men who would labour faithfully for the truth of the everlasting God; and, therefore, with almost his dying breath, with a hand not so much palsied with age as unnerved by the approaching trial that was awaiting him, he committed to writing this last, this stern and yet almost tender admonition.

(SECOND OUTLINE)

THE SPIRIT OF WORK

I want you to think about this text as it applies to our ordinary work. Our ordinary work may be simply the drudgery of life, or it may be transformed and altered and made an offering which God Almighty will accept and reward.

I. Ordinary work.We who come to church, most of all we who are communicants, ought to do our work so splendidly that people will say when they see us doing our common work, Oh, I did not think much of religion; I used to think it was a matter of form, and very good for a Pharisee, but now I see that that man or that woman who goes to church and receives the Sacrament, that that man or that woman brings a brightness and a spring and an earnestness and a thoroughness into the work which others who are not moved by the power of religion do not. Is that so with you?

II. Work in our souls.St. Paul would have me, when I read these words, think about my religion as work. Now that is just where most people do not think about religion. What I want to do with the thoughts of my Judge coming, and what I want to see you do, is this: to think perhaps if you would on your knees about your religion as work. Is it work? Now, come, be honestis it work? Some peoples religion is merely pleasure. Some peoples religion is merely relaxation. They come to church because of the music, or come to church because of the pleasure of hearing the Word of God, and so on. But what I want about my religion is that it should be work. Now, how far is your religion work? I will tell you how far it ought to be work. Do you know anything about the struggle to be a good man? Do you know what it is to get on your knees with some horrid sin, such as temper, or worse, before you, binding you fast in its horrible chains, and working in prayer? Do you know what it is to go into this busy, noisy city, and when the temptation comes with its whole force a thousandfold stronger, perhaps, because you have been wrestling in prayer, then to fight against it and nail the temptation to the Cross of Christ?

III. Work in self-sacrifice.There is one other way in which I would have you test yourselves, and that is about our willingness to sacrifice things for God. No man who has led a selfish life can have a share with Him Who emptied Himself of all and was bound to the rude planks of Calvary. You cannot be, as some one has said, delicate members of the thorn-crowned head. What about yourself? What do you know about sacrifice? It is hard to give up things. It is a hard thing to give up our will and our pleasure for others. It is a hard thing to give up our money to Gods cause. What do you know about sacrifice? Please God, much. Only since He is coming to give to every one according as his works shall be, since He is saying to you and to me, we must be a workman that needeth not to be ashamed, surely we will kneel down to Him and ask Him to give us more richly of the grace of sacrifice, working in order that the nails which nailed Him may nail us also to the Tree, working so that in our measure, when we come to die, we may be able to say, I live, yet not I, but Christ liveth in me.

Rev. Canon T. B. Dover.

Fuente: Church Pulpit Commentary

Our Guide among the Wreckage

2Ti 1:3-5; 2Ti 2:15-17; 2Ti 3:14-15; 2Ti 4:1-2; 2Ti 4:16-17

INTRODUCTORY WORDS

One of the outstanding marks of spirituality is soundness of mind, soundness in wisdom, in words, in doctrine, in faith.

There are some people who are forever mocking Christianity with the words that, “So and so went crazy on religion.” It is not true. People may go crazy when they turn aside to fads and fancies and fanaticism, but not when they walk in the Spirit. People who go crazy, may talk wildly about religious conceptions and spiritual things, but it was not the Spirit nor spiritual life which made them crazy.

A real Spirit-taught and Spirit-led believer will be recognized by the sanity of his statement, and the strength of his word. Carnality gives birth to a great many things which are erratic, and which are classed by some people under the realm of spiritualities.

Whenever there is disorder in the churches, and confusion in the house of God, we may be sure that God Is not supreme, as He is the God of order. God’s universe moves in a rhythmic order, that knows no jar and feels no uncanny sense of confusion.

Let us look at the words which mark spiritual life.

1. A sound speech. Young people need to show themselves a pattern in good works, and in gravity and sincerity. They need to use sound speech that cannot be condemned. Paul wrote to Timothy that young men should be sober-minded, that young women should be discreet, chaste, keepers at home, good, and obedient to their own husbands.

Idle chatter and giddy talk should not be the assets of a believer. We recognize that a hearty laugh doeth good like medicine, but a hearty laugh and a clean joke is not contrary to “sound speech.” Sound speech is speech that is sane on the one hand, and clean and incorrupt on the other. Sound speech is not polluted. It dwells upon the things that are pure, holy, clean, and of good report.

2. Sound Doctrine. A sound doctrine is a doctrine that is true to the Faith. It carries a tenet which is builded upon the Word of God. It is free from error. It is based upon the positive Word of Scripture.

People who are sound in doctrine, are ready to give a reason for the hope that is in them, with fear and trembling. They do not follow after every strange doctrine that may arise; they do not care to put forth the dreams of their own heads, as a basis for their Faith. They are unwilling to follow a creed or statement of faith, merely because it voices the convictions of some certain sect or class. Sound doctrine, must be based on a “thus saith the Lord.”

3. Sound mind. A sound mind is, of necessity, an instructed mind, that is, a mind that knows the Truth. It is a mind that is taught of God, inasmuch as no other mind can be sound in the Faith, or sound in speech, or sound in wisdom.

A sound mind is one that is well balanced in the Faith. Not only a mind rightly taught, but fully taught. A mind that does not run off on hobbies, placing stress on one phase of Truth, to the neglect of other just as important Truth.

A sound mind is a mind that is not erratic, and not given to excesses in statements. A sound mind neither goes beyond, nor lags behind that which is written. A sound mind places the emphasis where God places it. Let young; people seek to be “sound” in all things.

I. THE GLORY OF UNFEIGNED FAITH (2Ti 1:3-5)

1. The faith of Timothy was passed down from his mother and grandmother. The Bible does not teach that the faith of a parent will save the child. It does teach that the child will imbibe the spirit of faith which their parents held. “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house,” is a promise which is true to facts.

Joshua said, “As for me and my house, we will serve the Lord.” Abraham was approved of God because God said, “I know him, that he will command his children and his household after him, and they shall keep the way of the Lord.” We cannot over-emphasize the value and the power of child-training in the home.

2. The admonition to “hold fast” to the form of sound words. Paul knew that there would be efforts made to swerve Timothy from the Faith, therefore, he urged upon him the necessity of holding the pattern which had been delivered unto him, by his mother Eunice, his grandmother Lois, and by Paul himself.

When God commits the Truth into the keeping of His saints, He wants them to guard that Truth through the Holy Ghost who dwelleth in them. The Truth is a sacred trust and we must keep our tryst.

3. The warning of some who had turned away. The Apostle warns Timothy how all they who were in Asia had turned away from him, and he specifies Phygellus and Hermogenes. This warning is particularly needed today. We are living in the times of the great apostasy, and we need to be rooted and grounded in the Word of God. We would not ask young people to cling tenaciously unto decadent dogmas, but we would urge them to remain faithful to the Faith which has been given by holy men, as they were breathed upon by the Holy Ghost. We would urge them to hold fast to sound words-words which are wholesome and established; words which are true and God-given.

II. THE STUDY OF THE WORD OF TRUTH (2Ti 2:15-17)

4. Knowing the Truth is pre-requisite to holding to the Truth. They who leave the Truth and turn aside to fables, are they who have never known the Truth in any vital way.

The Apostle was not afraid to advise young Timothy to delve into the depths of the things of God. The Bible is not a book which cannot live through the glaring light of research. The more we study it, the more we realize its eternal verities. The more we delve into the depths of its message, the more we discover that it was written by the finger of God.

2. Rightly dividing the Truth is pre-requisite to an approved workman. Of course, we cannot rightly divide the Truth until we have studied the Truth, and have known the Truth. However, having studied the Word, and proved ourselves diligent in the acquiring of the knowledge of the Word, we want to set ourselves to the dispensing of the Word. We do not study merely to obtain knowledge, but to impart that knowledge unto others. For this cause we should be workmen who need not to be ashamed, rightly dividing the Word of Truth. We must give to every one his portion.

We must know the message of God in its relationship to various classes-to the Jew, to the Gentile, and to the Church of God. We must be able, for example, to divide the prophetic Scriptures, showing that portion of Scripture which refers to Christ’s first coming, and that which anticipates His Second Coming. We must understand that there are various ages, to each of which God had a special and fitting message.

In doing all of this, however, we must not fail to remember that all Scripture is profitable, and that all Scripture has a message for everybody.

3. The warning against missing the mark concerning the Truth. Verses sixteen to eighteen tell us to shun profane and vain babblings. It tells us that such babblings eat as doth a canker. It gives us the example of Hymenaeus and Philetus, who, concerning the Truth, erred-missed the mark. It tells us of how these two men failed to rightly divide the Word of Truth, saying, “That the resurrection is passed already,” and how they overthrew the faith of some.

Let us be just as careful in shunning error, as we are in conserving Truth. When error begins to grip the mind and to take root in the life, there is no telling to what extent it may grow, to what vagaries it may lead, and what harm it may accomplish.

The statement of verse seventeen is very graphic: “Their word will eat as doth a canker.” The only thing to do with false doctrine is to immediately cut it off, as soon as it shows its head.

III. THE FAITHFUL CONTINUANCE IN THE TRUTH (2Ti 3:14-15)

1. A lifelong knowledge of the Holy Scriptures. The Apostle reminds Timothy that from a child he had known the Holy Scriptures, which were able to make him wise unto salvation. He reminds him that all Scripture is God-inspired and is profitable; that the Word of God not only makes one wise unto salvation through faith in Christ, but that it also throughly furnishes him unto all good works. Timothy, from a child, had known these Scriptures. He had been taught them and was therefore well versed, at least, in the letter of the Word.

2. A plea to continue in what he had learned, and in that of which he had been assured. The Apostle reminds Timothy from whom he had obtained his knowledge of the Truth. It had come to him not only from his mother and grandmother, but it had come to him through holy men of God, and from the Apostle Paul, a peer of preachers.

Apostates need to consider how they are turning away, not only from God, and from Truth, but also from saints whose faithful lives and testimony stand unimpoverished by the march of years. Apostates are leaving the paths of light, to wander in the darkness of an impenetrable night; they are leaving Truth, for error; Christ, for the antichrist; the only hope of eternal life, for the certainty of eternal death.

Let us continue in what we have learned, not because we learned it, but because of them from whom we learned it.

3. A warning concerning the last days. The third chapter, from which we take our theme, begins with warnings of conditions which shall prevail in the last days. These conditions are now upon us. It seems almost impossible that a more accurate detailment of present-day world-attitudes could have been delineated; yet, when we remember that this detailed delineation of our day was written down in the Word of God nineteen centuries ago, we are amazed, and wonder. We know that God must have spoken.

The things written, that we want to note just now, are these:

(1) A warning of “having a form of godliness, but denying the power thereof.” This is just what we have today. Old-time creeds are still left on the books, and in many places they are still memorized in old-time creedal fashion, however, the old-time power is lacking.

The Spirit is emphasizing that it is not enough to merely hold the Truth, or even to merely rightly divide the Word of Truth: we must also hold the power of the Truth-a Truth that effectually worketh in those who believe.

It is not when the Word of Truth is intellectually gripped by us, that the victory is reached; it is when the Word grips us, molds us, leads us, vitalizes us in word, and testimony, that victory ensues.

(2) A warning against resisting the Truth. The Spirit brings forth an example of two men, Jannes and Jambres, to illustrate his warning. He says, “Now as Jannes and Jambres withstood Moses, so do these men resist the Truth: men of corrupt minds, reprobate concerning the Faith.” Heretofore we have seen no more than a passive denial of the Faith, or, a languid failure to know the power of the Faith. Now, we have an active resistance to the Faith.

The age is fast passing by mere denials of God and of His Word; it is sweeping on toward an aggressive warfare against the Faith. The enemy is girding himself for war, and a war to the finish.

In Russia the battle against God is on in all of its fury. The State is saturated with atheism, and is setting itself, at any cost, to wipe Christianity from the face of the Russian empire, and from the world, if that is possible. It will prove to be all but possible. Christ said, “When the Son of Man cometh, shall He find faith on the earth?”

Antagonism to truth will finally head up in the antichrist, who will exalt himself above God, and all that is called God. They who follow with him will not receive the love of the Truth; and, for this cause, God will send them a strong delusion that they may believe a lie.

IV. THE PREACHING OF THE WORD OF TRUTH (2Ti 4:1-2)

1. A solemn charge. Paul had instructed Timothy to study the Truth, and to continue in the Truth; now he tells him to preach the Truth.

The Gospel of God is not a Gospel to be hid away, or wrapped in a napkin; it is a Gospel to be preached, Paul did not shun to declare the whole counsel of God, and so he had a right to urge Timothy to follow in his steps.

(1) The preaching of the Word should be accomplished in the light of the Coming of the Lord, and of the preacher’s appearance before the Lord Jesus Christ who shall judge the raptured living and the raised dead.

(2) The preaching of the Word should be carried on in season and out of season, with all long-suffering and doctrine. Nothing should deter the one who labors in the Truth, from pressing home his mission to a happy conclusion.

2. A noble example. Paul, after urging Timothy to preach the Word under all conditions, set forth how he had, himself, fought a good fight, kept the Faith, and finished his course.

3. A prophecy of a coming time. Timothy is urged to fidelity to the Faith in view of the fact that the time will come when men will not endure sound doctrine. That time has come in many large and influential churches.

Moreover, the time will come, says the Spirit, when men will heap to themselves teachers, having itching ears; who will turn their ears from the Truth, and unto fables. That time has also come. The pew is given to saying, “Prophesy unto us smooth things.”

Throwing of bouquets, scented with flattery, is the fad of the hour in many circles. Darkness is called light; and light, darkness. Preachers with oiled lips are prophesying peace, when there is no peace. With their mouths they speak great swelling words, having men’s persons in admiration. They walk in the imagination of their hearts, saying, “No evil shall come upon you.”

It is a sad day when prophets prophesy lies, and when the people love to have it so, willingly following after their pernicious ways.

V. THE LORD STOOD WITH ME (2Ti 4:16-17)

We have come to the final word for today. It is a word of encouragement for young Timothy. Paul has delivered his charge to this Christian youth; he has fully warned him of the dangers in the way. In all of this the Spirit was speaking forcefully to young men and women of today.

By way of encouragement the Apostle recounts how God had stood by him in the hour of his trouble, and had strengthened him, so that through him the Gospel might be made known to the Gentiles.

Paul related how God had delivered him out of the mouth of the lion. Then, with an eye of faith, the great preacher cried, “And the Lord shall deliver me from every evil work, and will preserve me unto His Heavenly Kingdom.”

There are just a few conclusions we would like to offer:

1.How many from among our young people will this day consecrate themselves to a faithful service for God?

2.Who will make plain the fact that they are distinct from those who deny the Faith?

It is more than interesting to note in the two Epistles addressed to Timothy, how the expressions are used differentiating between Timothy and those who swerve from the Faith. We will give you one or two examples of this.

“Men of corrupt minds, reprobate concerning the faith” (2Ti 3:8).

“Evil men and seducers shall wax worse and worse” (2Ti 3:13).

“They will not endure sound doctrine”; * * “they * * shall be turned unto fables” (2Ti 4:4).

“But thou hast fully known my doctrine” (2Ti 3:10).

“But continue thou in all the things which thou hast * * been assured of” (2Ti 3:14).

“But watch thou in all things; * * make full proof of thy ministry” (2Ti 4:5).

The above contrast suffices to establish our thought. The more that others drift from the Faith, the more we should stand strong and secure and aggressive for the Faith.

3. Why should we fear? God has given us His promise that He will-stand with us and preserve us, even as He did the Apostle Paul.

Paul, having obtained help of God, continued unto the end of his journey, expounding and testifying “The Kingdom of God,” and persuading men concerning the Lord Jesus.

AN ILLUSTRATION

THIRSTY MEN DRINKING WITHOUT LOOKING

“As men in a deep thirst swallow their drink before they know the nature of it, or discern the taste of it; so when we are under a great thirst, or under great famishment as to spiritual comfort, and have great troubles upon us, we take up with comfortable notions of Christ and salvation by Him, and easily drink in these and other truths, catching at them without looking into the grounds or reasons of them. Afterwards we see the need of care and watchfulness of soul, to strengthen our assent and fortify ourselves against these doubts of mind which shake us. Then we desire to settle our hearts in those supreme truths which in our necessity we accepted without discussion.” “This is a very natural figure. See how the thirsty man turns up the cup and drinks the contents at a draught; he cares little what it is, so that it quenches his raging thirst. ‘Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth.’ But now, mark him in cooler moments! He is careful of his drinking, lest he be made top-heavy, or become nauseated. A simple, receptive faith is a fine thing for the speedy removal of the soul’s thirst; but if it were not soon qualified by spiritual discernment it would lead to credulity, and the man would be ready to take in anything which might be set before him. The rapid believer would soon become the victim of superstition. The more study of the Scriptures, and testing of doctrines thereby, the better. Careful investigation may save the mind from being injured by poisonous teaching, and it will certainly endear the Truth to us, and strengthen our confidence in it.

“What a draught was that which some of us had at the first! Little enough we know; but our enjoyment of what we did know was intense! Lord, thou hast now revealed to us the ingredients of that Divine cup; grant that this may give us a new and deeper joy; but do not allow us to forget the bliss of satisfied thirst because we are gifted with fuller knowledge. Such a gain would be a loss most serious.”

Fuente: Neighbour’s Wells of Living Water

Verse 15. Study is from SPOUDAZO, and Thayer’s definition at this place is as follows: “To exert one’s self, endeavor, give diligence.” Robinson defines it, “To give diligence, to be in earnest, to be forward.” Hence the word does not especially apply to the mental process of investigating a literary subject, although it includes that. The general meaning is to be diligent in trying to show one’s self approved unto God, whether in the actions of the body or the mind. If one’s work is the kind that God will approve, the workman will have nothing of which to be ashamed. One important task for a workman employed in the service of God, is to make the proper application of the word of truth. Rightly dividing is from ORTHOTOMEO, and Thayer’s definition at this place is as follows: “To make straight and smooth; to handle aright.” The familiar use of this passage, that it means to divide rightly between the Old and New Testament is correct as a human comment, but it is not what the original word means, for the New Testament had not been composed when this epistle was written. Hence the word covers all phases of one’s treatment of the word of God, and requires the teacher to give it the respect due a document coming from the Lord.

Fuente: Combined Bible Commentary

2Ti 2:15. Study, Strictly, be eager, be zealous.

Approved, i.e. tried and standing the trial.

Rightly dividing. The literal meaning, cutting straight, admits obviously of many figurative applications, and the word has been referred accordingly to the work of the sculptor, the road-maker, the carpenter, the ploughman, the carver at table, the sacrificing priest. Of these, that of the ploughman seems to give the best meaning; but I am disposed to think that we may perhaps class this among the medical words with which these Epistles abound, and see in it a reference to the work of the surgeon, in which any deflection from the true line of incision might be perilous or even fatal. The reference in 2Ti 2:17 to the gangrene or cancer seems to carry on the train of thought.

Fuente: A Popular Commentary on the New Testament

2Ti 2:15. Study to show thyself approved, &c. Greek, , literally, be zealous, make haste, or diligently endeavour, to present thyself approved to God, what ever men may judge of thee and thy services; a workman that needeth not to be ashamed Either on account of unfaithfulness, unskilfulness, lukewarmness, negligence, or sloth; rightly dividing the word of truth Greek, , literally, rightly cutting up the word In allusion, as some think, to the action of the Jewish priests in dissecting the victims, and separating the parts in a proper manner, as some were to be laid on Gods altar, and others to be given to those who were to share in the sacrifices. Or rather, the metaphor may be taken from the distribution made by a steward in delivering out to each person under his care such things as his office and their necessities require; or to the action of one who carves at a table, and distributes meat to the guests, according to their ages, and their state of health. In this manner the apostle himself divided the word to the Corinthians, feeding them with milk, as babes in Christ, and not with meat, as not being then able to bear it. See Heb 5:12-14. The Vulgate version renders the clause, recte tractantem, rightly handling the word, which gives the apostles meaning very well. Thus those ministers handle it who duly explain and apply the whole gospel, so as to give each hearer his due portion. But they that give one part of the gospel to all, (the promises and comforts, suppose, to unawakened, hardened, and scoffing sinners,) have real need to be ashamed. To divide or handle the word of truth aright, implies that it be done, 1st, With evidence and demonstration, so as to convince the conscience, Act 2:37; 1Co 2:4. 2d, With sincerity and faithfulness, delivering the whole counsel of God, Act 20:27. 3d, With power and authority, Mat 7:29; 1Th 1:5. 4th, With wisdom and seasonableness, as men are able to bear it, Mar 4:33; Joh 16:12. 5th, With meekness, gentleness, love, and all winning insinuations, 2Ti 2:24-25; 1Th 2:7. 6th, With courage and boldness, Jer 1:17; Eph 6:19.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

Five items: Study – to show yourself approved before God a workman – need not be ashamed – rightly dividing the word of truth.

Study: An affront to many preachers that trust the Holy Spirit to move them when they get to the pulpit! God says study – that contradicts the thought that we should just sit back and allow the Spirit to send the message when we get before the people.

We knew of a church that had gone charismatic in the leadership and many of the congregation. The pastors famous line was that he didnt prepare his messages, that the Spirit gave them to him as he stepped into the pulpit.

Many of the congregation wondered out loud why the Spirit kept giving him the same sermon he was always preaching on the same subject and seldom changed the content.

Study has the idea of preparation, of gaining knowledge, and finding truth, not sitting on your sofa waiting for the Spirit to do it for you.

This verse also should be an affront to those that prepare a lesson in an hour or so – planning to feed the flock. You don’t prepare most good meals in that short of time, how can you think you can feed a flock on such meager preparation?

There is even another side to study – study does not require two weeks full time to prepare an hour message either. Some believe that they are called to preach and nothing else – study and preach and that is sufficient to the position. Nice job if you can get it, but that much study is way more detail than most flocks have need of.

To show yourself approved before God. Well, now that is a great motivator to study! Do it so that you can stand before God and find approval. The implication seems to be if you don’t study you will not find approval. That has some serious ramifications.

The pastor/teacher that is too busy to prepare properly is not doing the Lord’s will.

A balance – be properly prepared to the work at hand would seem to be the thought. There may be some situations where an hour preparation for a few comments at the end of a childrens program would be appropriate, but and hour for a sermon to feed the flock is not enough to get started in.

Study to show yourself approved the implication if you dont study you may not be approved.

Just a few comments further on the lack of proper study. First of all if you don’t prepare properly then your flock is not being properly fed. They are under nourished. They are hungry, they are not getting what they need to exist, they are trying to operate in the world under prepared.

Now that gives a little emphasis for the under preparer – or should.

If there isn’t proper preparation then the preparer is not properly prepared spiritually nor physically for the task at hand. He will not be in a proper frame of reference to do the work that God has called him/her to do.

One further comment on under preparation. There are many that do not know their flock well enough to prepare properly. Some flocks contain new and old believers, people that need milk while others needing meat. The pastor/teacher that feeds everyone milk fails, and one that feeds everyone meat fails. Again, a balance is required.

It is like it is assumed that if there is a person that needs milk, then all will be fed milk. This under nourishes the rest of the flock and should definitely be avoided.

Just another comment or two on study – some of the terms used to describe this word in the lexicons are endeavor, labor, diligence, and exert – not just a quick look, not just a surface scan and most certainly not a fifteen minute preparation for a half hour sermon or study.

A workman sounds like we are expected to work. What are the characteristics of a workman? Even today.

Following directions.

Doing the work for others.

Labor intensive.

Hard.

Rewardless quite often.

Drudgery boring day in day our same o same o.

These qualities may well relate to that study and approval aspect.

Need not be ashamed. What a position to be in – to be standing before the Lord and feel shame for that which was done or not done in this life.

I can’t think of a worse scenario for the believer to find himself in. God is the most important part of our lives and to say we serve Him, while not doing our best in His calling will most certainly cause shame. There will be no excuse – no reason for being too busy that will suffice.

Rightly dividing the word of truth. This gets back to the original thought of study. You can’t rightly divide the Word if you haven’t studied and prepared.

Can you imagine the chaos I would cause at the local Safeway grocery store if I were to get a job in the butchers department I know nothing about cutting up an animal other than that I might need a knife and a saw. How dare people attempt to rightly divide the Word of God without some study, some preparation?

What does it mean to divide the Word? Some might suggest the division into dispensations – some might suggest the division into covenants etc. but I think there is something else that we need to look at.

It is looking into the text and discovering what it says and what it means. There is the element of dividing truth from falsehood as well. Many have given interpretation of the Word, but not all is truth. Dividing out the false before delivering it to the people is imperative.

I might add that divide does not allow for the concept of stir in. Many stir in things that ought not to be within the confines of a Biblical study. Giving credence to anything that is not clearly taught in Scripture is not dividing, it is multiplying.

Barnes adds a thought that is worth bringing up. He relates dividing as in division of correct proportions to each member under his care. Giving food to each person as they have need. He mentions that some commentators relate this to the division of the sacrifices of the Old Testament into the correct portions.

This should put a lot of weight on the pastors/teachers of our churches!

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2:15 {9} Study to shew thyself approved unto God, a workman that needeth not to be ashamed, {e} rightly dividing the word of truth.

(9) The fifth admonition: a minister must not be an idle disputer, but a faithful steward in correctly dividing the word of truth, in so much that he must stop the mouths of other vain babblers.

(e) By adding nothing to it, neither deleting anything, neither mangling it, nor rending it apart, nor distorting it: but marking diligently what his hearers are able to bear, and what is fit to edifying.

Fuente: Geneva Bible Notes

Positively, in contrast, Timothy should be "diligent" (lit. zealous) to make sure that when he stood before God he would receive the Lord’s approval and not be ashamed (cf. 1Jn 2:28). [Note: Cf. White, 4:165.] Most important in gaining this goal was the way he would proclaim God’s truth. He must teach it consistent with God’s intended meaning and purpose. "Handling accurately" (lit. cutting straight) is a figure that paints a picture of a workman who is careful and accurate in his work. The Greek word (orthotomounta) elsewhere describes a tentmaker who makes straight rather than wavy cuts in his material. It pictures a builder who lays bricks in straight rows and a farmer who plows a straight furrow. [Note: Robertson, 4:619.] The way a minister of the gospel presents the Word of God was of primary importance to Paul, and it should be to us. The Greek word ergaten (workman) stresses the laborious nature of the task rather than the skill needed to perform it.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)