Introduction

The book of II Timothy has been often called "Paul's last will and testament." This is a fitting title, for it was almost certainly the last letter Paul wrote before his earthly sojourn came to an end. Probably even before this letter reached Timothy, Paul's head had been severed from his body by the sword of a Roman soldier, somewhere along the Appian Way. Thus, this great man of God died just as he had lived--as a living sacrifice (Rom. 12:1). Perhaps no more fitting epitaph could be written for Paul than his own words at the end of this epistle, "I have fought the good fight, I have finished the race, I have kept the faith." II Tim. 4:7

The date of this letter is probably close to 66 A.D. Paul is writing from a Roman prison cell to his beloved son in the faith, Timothy. The contents of this letter can be summed up in three words: PERSONAL, PASTORAL, and PRACTICAL.

This is a very PERSONAL letter, one which unmistakably shows us the personal affection Paul had for Timothy. Note especially 1:3-6; 2:1; 4:9.

It is also a PASTORAL letter, along with I Timothy and Titus. Timothy was pastoring the church in Ephesus, which was not an easy task (I Tim. 1:3,4,18; II Tim. 1:6-8). Paul writes to encourage and exhort him towards continued faithfulness and not stopping short of "completely fulfilling his ministry." II Tim. 4:5.

Finally, it is a PRACTICAL letter. There is relatively little deep theology in this epistle such as is found in Romans, Ephesians, etc. Of course all of Paul's letters are practical but this one especially concentrates on the practical aspects of discipleship and "fighting the good fight."

This is, therefore, an indispensable book for every believer who is serious about "fighting the good fight" and "completely fulfilling" the ministry that God has entrusted to each of us.

Outline

GREETING - 1:1,2

PROLOGUE - 1:3-18

I. Concern and Commendation 1:3-5

II. Charge and Commission 1:6-14

A. Rekindle His Gift 1:6,7

B. Risk His Safety 1:8-12

1. Because of God's Power 1:8

2. Because of God's Provision 1:9-11

3. Because of God's Preservation 1:12

C. Retain God's Word 1:13

D. Relay God's Deposit 1:14 (THEME VERSE)

III. Contrasting of Christians 1:15-18

A. The Faithfulness 1:15

B. The Faithful 1:16-18

BODY - 2:1-4:8 Theme: "Call to Completion"

I. Commission to Fulfill 2:1-26

A. Understanding the Commission 2:1,2

1. Be Strong 2:1

2. Be Spiritually Reproductive 2:2

B. Undertaking the Commission 2:3-26

1. Its Cost 2:3-7

a. Suffer Hardship 2:3

b. Stay Unentangled 2:4

c. Strive Lawfully 2:5

d. Struggle Intently 2:6

2. Its Compulsion 2:8-13

a. The Presence of Christ 2:8

b. The Power of God's Word 2:9

c. The Perfecting of God's Elect 2:10

d. The Promise of Assurance and Accountability 2:11-13

3. Its Conduct 2:14-26

a. In Regards to His Disciples 2:14

b. In Regards to God 2:15

c. In Regards to False Teachers 2:16-21

d. In Regards to Himself 2:22

e. In Regards to His Service 2:23-26

1) Things to Refrain From 2:23-24a

2) Things to Retain 2:24a-25a

3) Things to Realize 2:25b-26

II. Conflict to Face 3:1-17

A. Description of His Coming Conflict 3:1-9

1. Perilous Times 3:1

2. Perverse Men 3:2-4

3. Pious Counterfeits 3:5-9

a. Their Description 3:6-8

b. Their Downfall 3:9

B. Description of His Past Curriculum 3:10-12

C. Description of His Present Resource 3:13-17

1. Enemies of the Resource 3:13

2. Exhortations Concerning the Resource 3:14-15

3. Examination of the Resource 3:16-17

III. Course to Finish 4:1-2

A. His Perspective 4:1

B. His Preaching and Practice 4:2-5

C. His Pattern 4:6-8

1. Paul's Present State 4:6

2. Paul's Past Faithfulness 4:7

3. Paul's Future Reward 4:8

EPILOGUE - 4:9-18

I. Final Instructions 4:9-15

II. Faithfulness Illustrated 4:16-18

A. Illustration of Men's Unfaithfulness 4:16

B. Illustration of God's Faithfulness 4:17-18

CLOSING - 4:19-22

2 Timothy 1:1-7

I. Salutation 1:1, 2

Vs.1 Paul opens this letter by identifying his POSITION and PURPOSE as a chosen vessel of the Lord.

Position: "Paul, an apostle of Christ Jesus, by the will of God

Paul had not sought for this position of leadership but neither had he run from it. One of the problems that has always plagued the church is the reversal of this order. Too often it is the unqualified who seek positions of spiritual leadership while the qualified have run from these same roles. Our response should ever be that of Paul's, "Lord what will You have me to do?" Acts 9:6 Service For the Lord will be significant only to the degree that we can say with Paul that it is "by the will of God."

Purpose: "According to the promise of life which is in Christ Jesus."

This phrase is virtually synonymous to his salutation in Romans--"Paul . . . separated to the gospel of God." Rom. 1:1. Paul had separated himself from all competing ambitions and desires to concentrate preeminently upon the furtherance of the gospel. The preposition "according to" (kata) defines the aim and purpose of Paul's apostleship (Kelly), to further "the promise of life which is in Christ Jesus." Immediately we see the single-mindedness of Paul and his passion for the progress of the gospel. One commentator writes,

"God chose him (Paul) because He wanted to do something with him. He wished to make him the instrument by which the tidings of new life went out to men. No Christian is ever chosen entirely for his own sake, but for what he can do for others. A Christian is a man lost in wonder, love, and praise at what God has done for him; and aflame with eagerness to tell others what God can do for them."

God desires all believers to see themselves in this light, as "set apart to the gospel of God." May we cultivate the spirit of David Brainerd, the earliest missionary to the American Indians of New England. He wrote in his journal, "I cared not where or how I lived, or what hardships I endured so that I could but gain souls for Christ. While I was asleep I dreamt of such things and when I woke the first thing I thought of was winning souls to Christ."

The phrase "the promise of life which is in Christ Jesus" is synonymous with the gospel. We ought to note a few things about this significant phrase. First, it is a promise (epangelian zoes) from God to man. Therefore, it can be counted upon with absolute certainty. Promises from men to men are often broken, but not so with the living God. "God is not a man that He should lie, nor a son of man that He should repent. Has He said and will He not do it or has He spoken and will He not make it good." Num. 23:19. Thus, we can present the gospel with absolute certainty and conviction, for it is the "good news" of God's unchanging love and faithfulness for mankind. This promise is one which contains "life." The term "life" in Scripture speaks not of mere existence but of the QUALITY of our existence. John 1:4,10:10; Rom. 8:6, etc. God promises man a quality of life which is superior to anything this temporal world can offer. This life can only be found "in Christ Jesus" for He alone offers the living water which eternally quenches our spiritual thirst. John 4. John emphasizes this in the prologue of his gospel, "In Him was life and the life was the light of men." in. 1:4.

So we have seen in this first verse the intense single-mindedness of Paul. He was consumed with a holy fire which brought the light and warmth of the gospel to all he came in contact with. And it is this same fire which he desires to see blazing brightly in the life of Timothy, his disciple. And it is this same fire God desires to ignite within our lives so that we too bring the light and warmth of the gospel to all God brings our way.

Vs. 2 Paul calls Timothy his "beloved son." In the midst of being deserted by many he thought he could count on (1:15,4:16), Paul finds great consolation and joy in Timothy (1:3-5). This letter flows forth from the heart of a man who never had a son to a man who never really had a father (that is, spiritually). Thus, Paul and Timothy had a very special bond between them which only death could separate.

II. Prologue 1:3-18

Vs. 3 As Paul frequently does, he begins with thanksgiving to God. Important to note that even in the darkest of circumstances Paul was able to find things to thank God for. He practiced what he preached! I Thess. 5:18.

The structure of verses 3-5 is somewhat difficult to follow. Everything in vs. 3 following "God" and all of vs. 4 is parenthetical. Thus, vs. 5 gives the occasion for Paul's thanksgiving--"when I call to remembrance the genuine faith in you . The word for "serve" (latreuo) is very significant. It is a word which is frequently used in connection with priestly service (Heb. 8:5; 9:9,14; 10:2; 12:28; 13:10; Rev. 7:15). "Shut up in prison, cut off in a final way from active ministry, he nonetheless finds the joy of the priestly ministry of prayer both in praise (the sacrifice of praise) and in intercession."(Hodges).

One of our primary tasks as believer-priests is that of going to God on behalf of men, i.e., intercession. Paul certainly took this priestly service very seriously, " . . . without ceasing I remember you in my prayers night and day." It is also important to note that (latreuo) can be translated either "worship" or "service" and frequently appears to mean both. This is very significant because it shows that "service" cannot be separated from "worship." Many Christians desire to "worship" the Lord on Sunday but are too busy to "serve" Him at other times. The New Testament knows nothing of this dichotomy. Any true worshipper of God is also a servant, ready to do his Master's bidding.

The manner of Paul's service is also given--"with a pure conscience" (kathara suneidesei). This phrase is very prominent in the Pastoral epistles. The significance of having a clear conscience cannot be overemphasized, for it is essential for the following things:

• GENUINE LOVE I Tim. 1:5
• TO FIGHT THE GOOD FIGHT I Tim. 1:18,19
• TO UNDERSTAND CHRISTIAN DOCTRINE I Tim. 3:9
• TO AVOID FALSE DOCTRINE I Tim. 4:2
• TO DISCERN GOOD AND EVIL Titus 1:15

A "pure conscience" consists in being able to say that there is no one (God or man) whom I have knowingly offended and not tried to make it right (either by asking forgiveness or restoration or both). Acts 24:16. Christ spoke of this very issue in the Sermon on the Mount where He made it clear that our priestly service must be done with a clear conscience to be acceptable before God. "Therefore, if you bring your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar and go your way. First be reconciled to your brother and then come and offer your gift." Mt. 5:23-25. We are being told here that a clear conscience must precede priestly service.

Vs. 4 Paul expresses here his intense longing for Timothy and his keen desire for a personal visit. 4:9. There is a direct correlation here between the amount of time Paul spent praying for Timothy (3b) and the amount of affection he felt for him (4). One of the best ways to increase our heartfelt love for other believers is to pray for them frequently and intensely.

The "tears" Paul speaks of may well have been ones which Timothy shed at their parting in I Tim. 1:3. Apparently Timothy wanted to go on with Paul to Macedonia but Paul urged him to stay in Ephesus and continue ministering. To do the will of God may well bring us to tears time and again. Like Timothy, we may have to be separated from our closest companions on earth in order to "completely fulfill" the ministry which has been entrusted to us. Timothy could have refused the call of God and selfishly clung to the side of Paul, but in so doing he would have forfeited an immensely greater prize than Paul--the opportunity to make an eternal difference in the lives and destinies of the people in Ephesus. And even beyond that, we would not even have the letters of I and II Timothy if Timothy had not been willing to set aside his personal preference and to submit himself to the yoke of obedience. For if Timothy had remained with Paul, then these letters would not have been written. Yet because he submitted, untold scores of believers throughout the last 2,000 years have been strengthened and encouraged by these letters. There is absolutely no way to calculate the range of impact that an act of sacrificial service may have on other people. It is only the service which truly costs that will truly count!!

"On without cheer of sister or of daughter,
Yes, without stay of father or of son,
Lone on the land, and homeless on the water,
Pass I in patience till my work be done."
F.W.H. Meyers

Vs. 5 Paul now describes the object of his thanksgiving--Timothy's "sincere faith." The word for "genuine (sincere)" literally means "without playing the part" (anupokritou). In the midst of many who were simply "playing the part" of discipleship (1:15), Timothy is a source of great joy and thanksgiving for the aged apostle. Paul earlier described Timothy's sincere faith in Phil. 2:19-22. Three prominent characteristics emerge from these verses:

• DEEPLY CONCERNED ". . . who will sincerely care for your state"
• THOROUGHLY CONSECRATED "for all seek their own, not the things which are of Christ Jesus."
• INTENSELY COMMITTED (to Paul and the Gospel) "But you know his proven character, that as a son with his father, he served with me in the gospel."

Would Paul be able to say to us that he thanks God for our "sincere faith?" Paul's commendation of Timothy's faith is very, very significant in light of I Timothy 5:23, "No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities." Many teach today that if you have enough faith you will not be sick and that God's will for every believer is that they be healed. Yet we see here that Timothy had both "sincere faith" and "frequent infirmities." All believers will be healed ultimately (Phil. 3:21), but not necessarily in this life. Present healing is dependent upon God's sovereign choice, not on mustering up enough faith to qualify for God's special services.

Paul notes that this "sincere faith" was passed down to Timothy from his mother and grandmother. Surely these two women, Lois and Eunice, are two of the great heroines of the N.T. They brought up this godly young man in spite of opposing ungodly influences. His father was a Greek (Acts 16:3) and did not share his wife's Jewish beliefs. According to Alfred Edersheim, Lystra (Timothy's home) did not have a Jewish synagogue. Thus Timothy was brought up without any synagogue training. Yet in spite of all this, they infected him with a sincere faith which stayed with him the rest of his life. It is significant to note that it was their faith which impacted Timothy's life, not simply their knowledge. And perhaps Paul mentions these two powerful influences on Timothy's life to motivate him in continuing down the path that they had set him on.

Timothy's mother is a good example of Paul's teaching in I Timothy 2:12-15. She did not teach other men but concentrated on her primary disciple--her son Timothy. And because of this she was "saved" from the restriction of teaching men. She was involved in a dual ministry of reproduction--both physically and spiritually. The word of God holds out the occupation of being a faithful wife and mother as a high and sacred calling! (Titus 2:4,5) "The woman's duty is to give to a child a home of faith and to faith a home in the child. " (Hodges)

Vs. 6 Having encouraged Timothy, he now begins to exhort him. The conjunction should read "for this reason" (hen aitian ). In view of his sincere faith, Timothy is to maintain its quality by diligent use. Faith never remains stagnant, it is either growing or dying by its diet of good works. (James 2:14-26)

There is a play on words here between "remind" (anamimnesko) and "fan into flames" (anazopurein). Paul is "again" bringing to mind that Timothy should "again" kindle the gift God had entrusted to him. Apparently Timothy was growing fainthearted in the fight for the faith. Slowly the holy fire, which the Holy Spirit had ignited in and through his life, was dying out. And if it continued to die, the day would come when Timothy's life and ministry would be but smoldering remains of a once vibrant faith. Thus Timothy is exhorted to "bring to full blaze" his spiritual gift. The imagery of fire is a common one throughout scripture. "Who makes . . . His ministers a flame of fire." (Heb. 1:7; Jer. 20:8,9). Listen to the words of, J. Oswald Sanders in this regard.

"The wick exists only to be consumed. If it survives, it has failed of its purpose. There is no such thing as costless spiritual service. As we minister to others, virtue will go out of us. Ours is the privilege of offering ourselves as fuel for the flame of God."

It is significant to note the way in which Paul phrases Timothy's responsibility. He does not tell Timothy to "fire up," but rather tells him to fire up THE GIFT OF GOD which is in him. This is probably done to remind Timothy of his grave responsibility as a steward of God. The gift (to charisma) almost certainly refers to Timothy's spiritual gift. (I Tim. 4:14) This spiritual gift does not belong to Timothy, however, it belongs to God! And God had entrusted this spiritual gift to Timothy in order that Timothy's life might make an eternal contribution to the kingdom of God. This spiritual gift also insured Timothy (as ours does us) that he was a vitally significant individual. For residing within him (and us) was a God-given ability which, when ignited by the Holy Spirit, could burst forth in a holy blaze, kindling other lives around him with the same holy fire. And Paul wanted Timothy (and us) to never recover from the force of this great truth.

This gift was given through the laying on of Paul's hands. We don't know for sure what exactly took place. It appears that this is similar to ACTS 8:18 (same exact wording). The apostles were given special ability and authority to impart the Holy Spirit to believers of different ethnic backgrounds. This was done to confirm unmistakably that salvation was for all peoples, not just the Jewish believers. (Acts 15:7-9). It appears that Paul did this very thing with Timothy. This ability passed away with the apostles (Heb. 2:4; Eph 2:20) and today believers receive the Holy Spirit and their spiritual gifts at the moment of conversion (Eph 1:3).

Vs 7 Paul now gives an overwhelming reason that Timothy should continue in the good fight. Not only has Timothy been given a spiritual gift from God But he has also been given a portion of God Himself which indwells Timothy's mortal body. "Spirit" (pneuma) is clearly in reference to the Holy Spirit, not the human spirit. The lack of the article before pneuma is stressing the quality of the spirit God has given us. The quality of this spirit is now described for us; first negatively (what it is not), and then positively (what is it). It is not a spirit of "timidity." This word (deilias) is always used negatively in the N.T. and frequently it is used in regards to one lacking faith (Matt. 8:26; Mk 4:40). Timothy had a struggle with timidity and fearfulness (I Cor. 16:10) and his timidity was beginning to douse his spiritual fire. And it is crucial to note how Paul tells Timothy to deal with his natural fearfulness. He doesn't tell him to "guts it up" or "to stop being afraid." Rather he reminds Timothy that God has given him a resource which will supernaturally overcome these fears. As he plugs into the resurrections power which indwells his body, then he can become a God-intoxicated (Eph. 5:18) individual through whom spiritual life can be diffused to those around him. "The wicked flee when no man pursues, but the righteous are bold as a lion." (Prov. 28:1)

Why did Paul choose these three positive qualities of the spirit to single out? It seems to me that these qualities negate the primary reasons people give for not involving themselves in ministry:

(1) "I can't do it, it's too hard" - God has given to us a Spirit which is characterized by POWER (dunamis). The ministry is too hard for any of us to handle by ourselves, for we are utterly inadequate. But the same power which raised Christ from the dead is also available to us so that we can say with Paul, "Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God." (II Cor. 3:5)

(2) "Someone else can do it, I don't have time." This kind of attitude is exactly the opposite of the second quality mentioned here--LOVE (agape). True love can't wait to get involved in helping transform the lives of people. If a person is too busy to be involved in changing other's lives, then he is too busy. If the love of Christ constrains us (II Cor 5:14) then we will long for the same things Christ longs for, "Who desires all men to be saved and come to the full knowledge of the truth." (I Tim. 2:4)

(3) "God can't use me, I'm not qualified." This excuse is canceled out by the third quality - SOUND MIND (sophronismos). This word speaks of being "balance" or "thinking properly" (Mark 5:15). It was used of the manager of a household who had an "accurate assessment" of the articles and their value in the house. Thus we also are to have an "accurate assessment" of what God has granted to us. Interestingly, this same word is used in Romans 12:3 in regards to our spiritual gift. Every believer has at least one spiritual gift and therefore can be used of God significantly. There are no "little people" or "second class citizens" in God's kingdom! (I Peter 4:10, 11)

2 Timothy 1:8-12

Vs. 8: Having begun to exhort Timothy in vs. 6 & 7, Paul continues with a second exhortation in vs. 8. In vss. 6,7, Timothy was told to REKINDLE HIS GIFT. In vs. 8-12 Timothy is being exhorted to RISK HIS SAFETY. And Paul will give Timothy three good reasons why he should put his life on the line for the cause of Christ.

'The first reason that Timothy is not to be "ashamed" of the gospel is because of GOD'S POWER. Note that vs. 8 begins with the significant conjunction "therefore" (oun). This conjunction is signaling us back to vs. 7 where we saw the marvelous truth of God's Holy Spirit indwelling all believers. And because the mighty power of God Himself is abundantly available to us, we should live as God-intoxicated individuals. (Eph 5:18). Thus our natural reluctance to face the onslaught of a Christ-rejecting world can be overcome by the supernatural resource of God's resurrection power which gives life and victory to our mortal bodies. When Dan Crawford's body was found, a well worn New Testament was found in the coat pocket of that great missionary to Africa. Inside the N.T. Crawford had written these words:

"I cannot do it alone! The waves dash fast and high, the fog comes chill around and the lights go out in the sky. But I know that we two shall win in the end: Jesus and I. Coward and wayward and weak, I change with the changing sky, today so strong and brave, tomorrow too weak to fly. But He never gives up, so we two shall win in the end: Jesus and I."

Timothy is given two commands, one negative and the other positive. First, he is not to be ashamed of the gospel (testimony of our Lord) nor of his partner in the gospel (nor of me His prisoner). The phrase "testimony of our Lord" is almost certainly a reference to the gospel. It is used this way in Matt. 24:14, I Cor. 1:6, and Rev. 1:9. Note also that "gospel" is used at the end of this very verse. There is a sad irony in the fact that believers are often "ashamed of the good news (gospel)." If a person had the cure for cancer then it would be a most vicious of crimes to keep that cure to himself. Yet we have the cure for a disease infinitely worse than cancer--the disease of sin, whose effects ravage the soul and culminates in spiritual death. Therefore, we should respond like the Thessalonians and "thunder forth" the word of the Lord. (I Thess 1:8)

Secondly he is not to be ashamed of Paul (nor of me His prisoner). To be identified with Paul at this time was a very dangerous thing and because of this many had refused to come to Paul's aid in time of need. (1:15) Yet a true friend "loves at all times" (Prov. 17:17). Paul will point out such a friend at the end of this chapter, a man named Onesiphorus. And so Timothy is to RISK HIS SAFETY by boldly proclaiming the gospel and openly identifying himself with Paul in Rome.

It is important to note Paul's perspective in his suffering and imprisonment. He didn't see himself as a Roman prisoner, but as "a prisoner of the Lord." His chains were not clamped on by an oppressive Roman government, but by the hand of a loving, faithful Father Who was working it all to Paul's ultimate good and His glory. And so Paul was able to avoid bitterness toward the Roman authorities, for he did not see them as acting on their own. He had developed 50-20 vision which Joseph describes in Gen. 50:20, "but as for you, you meant evil against me; but God meant it for good. . . "

The positive command (what he is to do) is to take it on the chin for the sake of the gospel. "But share with me in the sufferings for the gospel . . . " This suffering is probably more than just physical, it also will involve verbal and social ostracizing. Luke 6:22. And if one is serious about making the gospel an issue, about snatching men from the domain of darkness, then it will cost. II Tim. 3:12

"Am I a soldier of the cross, a follower of the Lamb?
And shall I fear to own His cause, or blush to speak His name?
Must I be carried to the skies on flowery beds of ease?
While others fought to win the prize, and sailed through bloody seas.
Sure I must fight if I would reign, Increase my courage Lord.
I'll bear the toil, endure the pain, supported by thy Word."
(Isaac Watts)

Note again the means by which we are to suffer for the sake of the gospel. according to the power of God." (We can bear less than we think if we trust our strength, more than we think if we trust His. . . Hodges)

Vs 9-11: We now see the second reason we should RISK OUR SAFETY for the sake of the gospel. In vs. 11 we find God's proclamation, namely the gospel. All of vss. 9-11 appear to be a digression off of the last word in vs. 8, God (theos). At this point Paul simply cannot resist the opportunity to enlarge upon the gospel of God and what He did in providing salvation for man. Thus there are two significant things to note in the relationship of vs. 9 & 10 to vs. 8.

Verses 9 & 10 give us another tremendous reason for not being ashamed of the gospel. These verses describe the wondrous provision of salvation which God has made for helpless men. The gospel which we are entrusted with is no ordinary commodity, nor just another item to be sold in the marketplace of religious thought. It is the "promise of life," the "power of God to salvation," the "good news" for desperate and despairing souls. In view of this "glorious gospel" we ought to "endure all things for the sake of the elect." (II Tim 2:10)

Verses 9 & 10 are a description of the gospel (vs 8) and especially God's role in bringing it to us. These verses are filled with wondrous and deep truths in regards to God's provision of the gospel.

We begin vs. 9 by reading, "Who saved US . . . " (tou sosantos hemas). This is one of the few times in the N.T. where the word "save" (sozo) refers only to justification (salvation from the penalty of sin). In each case when save is used only for justification, it is used in a past tense (either aorist or perfect). Eph 2:8, Titus 3:5, Luke 8:12. It is interesting to note the contrast in the use of "save" here with I Timothy 4:16. In I Timothy 4:16, Timothy's salvation is still future and is conditional. Here Timothy's salvation is past and unconditional. Is there a contradiction? No, I Tim. 4:16 is talking about SANCTIFICATION (salvation from the power and effects of sin) while II Tim. 1:9 is in reference to JUSTIFICATION. Untold confusion has arisen by men forcing "justification" upon the word "save" whenever they see it in the N.T.

We ought to note that it is God Who reached down and saved us. He initiated the process from before time eternal, He wooed us and won us by the convicting ministry of His Spirit, and He will consummate the process in His good time. Truly there can be no boasting on man's part for all we ever did was turn farther away from the One Who created and redeemed us. Inseparably linked to our salvation, is our calling. ". . . and called us with a holy calling." We see four important characteristics of this calling in vs. 9.

(1) It is a HOLY CALLING: The word "holy" (hagios) means "set apart." God has always desired His people to be set apart" people. Dt. 7:6, Isa. 52:11, 1 Pet. 1:15,16. We are to be "set apart" from sin and "set apart" to the Savior. Holiness is not an option for the believer, it is a family obligation for all those who are joined together in Christ. "Let everyone who names the name of the Lord depart from iniquity." II Tim. 2:19.

(2) It is an UNMERITED CALLING: "not according to our works but according to his own . . . grace." Our salvation and calling are utterly unmerited by US. Our righteous deeds are but "filthy rags" (Is. 64:6) and the only thing our lives truly merit is the wrath of Almighty God. Yet because of God's unfathomable love, He reached out to us who were dead in trespasses and sin and has made us alive together in Christ. (Eph 2:1-5). Isaac Watts put it well:

"Alas and did my Savior bleed? and did my Sovereign die?
Would He devote that sacred head for such as worm as I?
Was it for crimes that I have done He groaned upon the tree?
Amazing pity! grace unknown! and love beyond degree!"

(3) It is a PURPOSEFUL CALLING: "but according to His own purpose . . . " One of the greatest pursuits of our day is the pursuit for purpose in life. I remember reading a few years back about a man named Isaac Singer, Nobel Peace Prize winner for literature. In the article his very successful life was described in some detail and it appeared that he had lived a very full and rewarding life. But at the end of the article, Isaac Singer made a statement which I've never forgotten. He said, "But you know the same questions bother me today which bothered me fifty years ago." And number one among these questions was, "Why was I born?" No doubt Mr. Singer is not alone in his unfulfilled quest for purpose and meaning in life. In fact Dr. Karl Jung, the famous psychologist made the statement not long ago that "Purposelessness is the neurosis of our day." Yet God has provided a totally satisfying answer to the question of purpose. But it is important to note that this answer is "according to HIS OWN purpose." Until we are willing to live life for HIS purpose then we will chafe at His answer for it cuts across the grain of our natural desire for personal HAPPINESS. God's purpose (prothesis) for our lives is not personal HAPPINESS but personal HOLINESS (Christ-likeness) Rom. 8:28,29.

God's great goal for our lives is to "conform us to the image of His Son" Rom. 8:29. He will stop at nothing to bring about this holy task. Thus, the great purpose "set before" us is to be consumed with the calling of Christ-likeness and to unrelentlessly pursue this great goal, no matter what the cost. Like the apostle Paul, we should set as our primary purpose in life "to know Him, and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if by any means I may attain to the resurrection from the dead." (Phil. 3:10,11)

(4) It is an ETERNAL CALLING. "which was given to us in Christ Jesus before time began." The pronoun "which" is probably referring back to both "purpose and grace." Here we catch a glimpse of the majestic sovereignty of God Who "works all things according to the counsel of His will" (Eph. 1:11). God's purpose and grace were given to us in the person of Christ Jesus. But look when we received them: "before times eternal" (pro chronon aionion).

The human mind is simply incapable of fully grasping the immensity of truths such as these; yet it should not frustrate us that we are not able to pigeonhole God's eternal workings by our frail, finite intellects. Rather, truths such as these should stir our hearts to deeper appreciation and fuller worship of the great God we serve. "Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!" (Rom. 11:33) What may appear to us to be taking place in the here and now, took place in the mind of God even before He set time in motion. Thus it is no accident that you and I are come upon the stage of human history at this particular point in time. We are simply playing a part God designed and decreed for us long, long ago even before the genesis of time itself.

vs. 10: Though God's grace and purpose for us have been existence since before time eternal, they have been spotlighted for our attention through the coming of Jesus Christ. The word f or "appearing" (epiphaneias) was a technical term in the Greek world for the self-disclosure of a god or king. (Kelly). Christ came to disclose to the world that He was both God (John 8:58) and King (John 18:33-37). In addition to this, we are told of at least three other things He accomplished by His life, death, and resurrection:

(1) PUT DEATH OUT OF BUSINESS. "Who abolished death . . . " The word for abolish (katargeo) means "to render ineffective or inoperative." It was used at times of being left unemployed. Christ put death out of business by His death and resurrection. The grave is no longer the end of life but the beginning a new life.

"It is not death to die, to leave this weary road and midst the brotherhood on high, to be at home with God. it is not death to close the eye long dimmed by tears and wake in glorious repose to spend eternal years. It is not death to bear the wrench that sets us free, from dungeon-chain to breathe the air of boundless liberty. It is not death to fling aside this sinful dust and rise on strong, exulting wing to live among the just. Jesus, Thou Prince of life, Thy chosen cannot die Like Thee, they conquer in the strife to reign with Thee on high."

The word death (thanatos) is a much more pregnant term than most think. It includes not only physical death, but also the quality of one's present life (I Tim, 5:6). It is tremendous to see the contrasts between death and life because of what Christ has done. Death came though the tree of life - in the garden by Adam - life came through the tree of death (cross) on Calvary by the second Adam (Christ). Adam's disobedience brought death to all; so Christ's obedience brought life to all. Adam "took and ate" and thus brought death to men; Christ died and thus brought life to man by the same words, "Take and eat." (Matt. 26:26). Truly, Christ put death out of business (not existence) and so we can sing with the apostle Paul, "O Death, where is your sting? 0 Hades, where is your victory?" (I Cor 15:55)

(2) BROUGHT IMMORTALITY OF BODY. "and brought to light . . . immortality." The word translated "immortality" (aphtharsia) most literally means incorruption. It is used in I Cor. 15:42, 50, 53, 54 where it is set in contrast to our corruptible (phthartos) bodies. Though our body is presently corruptible because of the decaying and destructive effects of sin; one day we are assured that it will be raised "incorruptible." Then we will have a resurrected, transfigured body which will be "conformed to His glorious body." Phil 3:21. John tells us that "everyone who has this hope in Him purifies himself just as He is pure." (I John 3:1-3)

Note that all the glorious truths which we have only touched on in verse 9 & 10 are brought to light "through the gospel." God brought these truths to light through the gospel, but we must bring the gospel to light so that men and women can have a clear exposure to its transforming power.

Vs. 11: Paul now comments on his ministry in relationship to this glorious gospel which he has been entrusted with. First, he was appointed a preacher (kerux). This was a graphic word in the ancient Greek world. It was used in several different ways, each of which exemplified Paul's ministry. It was used of a herald who brought an announcement from the king. Paul (as well as us) was sent forth to herald the good news of salvation from the King of kings. It was used of an emissary when two armies were opposed to each other. The man of God is sent as a go-between to offer conditions of peace to men in opposition to God. It was also used of an auctioneer or merchant shouting out his wares and inviting people to come and buy. So we are to make known to those around us the gift of eternal life which God is inviting all men to come receive freely. Clearly Paul saw the gospel as something to be VERBALLY communicated. While it is absolutely essential that our walk backs our talk, it is equally essential that our talk explains our walk. Otherwise, how will people come to know the real reason for the difference in our lifestyle?

Paul was also appointed as "an apostle and a teacher of the Gentiles." It is important to note two things here. I am very impressed with how well rounded Paul's ministry was. He was actively involved in proclaiming the gospel (preacher), going forth to reach those who had not heard (apostle), "one sent forth"), and imparting the truth to believers in order to build them up (teacher). It is difficult to maintain all three of these functions in the ministry. Yet a well rounded ministry will involve (1) our proclaiming the gospel to unbelievers (preacher); (2) our going forth to reach others (apostle- in a non-technical sense of the word); (3) our thoroughly expounding the truths of God's word to believers for their edification (teacher). Also Paul was sent to minister to the Gentiles. The important thing here is that there was no one better qualified to reach the Jews (Phil 3:5,6). The logical thing would have been to send Paul to the Jews. Yet God's ways are not our ways and His thoughts are not our thoughts. He knew Paul would be much more reliant on His supernatural power and wisdom if he ministered to a people which he was not as familiar and comfortable with. As we look for a ministry, do we choose on the basis of what is best suited for us or what suits God's desires the best? It may well be that God will select a ministry for us which would not be our logical choice, yet will be one which causes us to rely upon Him in a much greater way. And because of this very reason, our ministry will have greater impact and bring greater glory to the One Who placed us in service.

Vs 12: We now see that Paul's faithfulness to His God-given task (11) resulted in open hostility from the very men he was trying to reach. The verse begins with the phrase "For this reason" which refers back to vs. 11 and his commission. And the result of his fidelity to this commission was to "suffer these things." The road of obedience may lead to the green pastures of prosperity; but it may also lead to the dark valleys of persecution and suffering. And we must be ready to accept either. The phrase "these things" (tauta) is in reference to Paul's imprisonment and all that is entailed in this unjust incarceration.

The way we cross the dark valleys of undeserved suffering will determine whether we end up as holy or bitter individuals. Undeserved suffering will drive us into one of these two camps; either it will purify our faith so that we become increasingly holy or it will erode our confidence in God so that w e become increasingly bitter. (Heb 12:11-15) We see in this passage how Paul responded to his undeserved suffering. "Nevertheless, I am not ashamed . . ." This suffering had not diminished his confidence in God, in fact it was strong as ever, " . . for I know Whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day."

In the midst of suffering at the hands of the Romans and being forsaken by his friends (1:15), Paul's exuberant faith has not diminished in the least. The perfect tenses of "have believed" (pepisteuka) and "am persuaded" (pepeismai) add emphasis to the state of his utter confidence in God.

The key to interpreting this verse lies in identifying the phrase "what I have committed to Him" (paratheken). It is unlikely that this particular verse is referring to eternal security. Though eternal security is a doctrine taught in both O.T. and N.T., I doubt seriously if this is what Paul had in mind here. The phrase "until that Day" (eis ekeinen ten hemeran) is a reference to the judgment seat of Christ (1:18, 4:8). Eternal security extends far beyond the judgment seat of Christ. Also, the key word "guard" (phulaxai) is never used in reference to a believer's soul. What then, is this verse referring to? Most likely it is Paul's assurance that God will safeguard and continue his life and ministry until the return of Christ. The term, "entrusted," paratithemi is a legal term denoting something which one person places under the safeguard of another. It was used frequently of one who was taking a long journey and who deposits his money and valuables with a friend, trusting him to restore it on return. The apostle Paul is about to embark on a homeward journey (4:6) and he is now entrusting all that he has said and done into the hands of his most faithful friend. And he knows beyond any shadow of a doubt that this friend will guard the efforts of his life until he returns again with the Lord Jesus Christ. Despite the unfaithfulness of men (1:15), and a general departure from the faith (3:1-9); God can be counted upon to safeguard his sacrificial life and service so "he being dead still speaks" and his works follow him. Was Paul justified in this confidence?

"How superlatively well-placed this confidence was, history now informs us. Can anyone measure the total effects of Paul's life and work, the souls won, the Christians strengthened - through the writings which all flowed naturally out of that life - and have been preserved by God. The divine interest that has accrued on the deposit made 1900 years ago defies the human mind to calculate or compute! Its worth in eternal glory will be awarded to this devoted servant in "that day." "Oh, the privilege of a consecrated life which at death, can be left in the hands of a faithful God." (Zane Hodges)

Thus we have seen at least three superb reasons for "bearing the shame" which comes upon all faithful heralds of the gospel. Because of GOD'S POWER we can endure and overcome more than we imagine. Because of GOD'S PROCLAMATION we should trumpet forth the "good news" of salvation far and wide. Because of GOD'S PRESERVATION we should pour out our lives for His kingdom knowing that He will preserve and, in fact, multiply the fruit of our labor.

2 Timothy 1:13-18

Having described his unswerving confidence in God's faithfulness(vs.12), he now turns to Timothy's personal responsibility (13,14). Paul is ever balanced in his perspective of God's sovereignty and man's responsibility.

VS. 13: In this single verse Paul gives Timothy four responsibilities he has in regards to the word of God. HOLD FAST. "Hold fast the pattern of sound words." The imperative "hold" (eche) indicates that this is of vital importance. It can be very tempting to let go of what we once learned to take hold of a seemingly "new" and "more exciting" truth. Yet the old proverb still holds true, "There is nothing new under the sun." (Ecc 1:9) So often today's new truth turns out to be yesterday's heresy, simply redressed. The best way to "hold fast" God's word is to hide it in our hearts. The word of God summons us to this life changing discipline time after time. "These words which I command you this day shall be in your heart . . . " (Dt 6:6; also Josh 1:8; Ps. 1:2,3; Ps 119; Prov. 4:20-22)

HOLD COMPLETELY. "hold fast the pattern of sound words. . . " The word used here for "Pattern" (hupotuposis) was used to describe "an outline sketch or ground plan used by an artist; or in literature the rough draft forming the basis of a fuller exposition" (Kelly). The point is that Timothy was not to hold onto bits and pieces of the Word, but to its entire framework. We are to live "by every word that proceeds from the mouth of God," not just some or even most. Paul declared "the whole counsel of God" to the Ephesians and felt it would have been sin for him not to (Acts 20:26, 27). Thus we are to "hold completely" to the entire counsel of God's word lest we fall prey to the wiles of the devil and his demonic ability to use part of the truth for his purposes.

HOLD IN FAITH. "in faith and love . . . " This phrase (en pistei kai agape) describes the MANNER in which we are to cling tightly to the whole counsel of God's word. Note that Paul is keenly interested in CHARACTER as well as CONTENT. (I Tim 4:16) God's word should produce a radical change in our living as well as our thinking. We are to hold tightly to God's word because of our FAITH, not necessarily our UNDERSTANDING. Our natural approach to living is to obey if we understand why it is necessary. The godly man's approach to life is to obey whether or not we understand. And then we are promised that we will come to understand after we have stepped out and obeyed in faith. (John 14:21) Thus the key to understanding God's word is not simply the exercise of our intellect, but rather the exercise of our faith in daring obedience to whatever light has been granted us from the scriptures. "The fear of the Lord is the beginning of wisdom and a good understanding have all those who do His commandments." (Ps 111:10)

HOLD IN LOVE. ". . . in faith and love . . . " our convictions about the truth must be matched by our compassion for others. The goal of God's word is not simply to "fill up our heads" but also to "fill out our hearts." (I Tim. 1:5) The testimony of the early church was not "Look how much they know," but "my, how they love one another!"

There is a beautiful balance in these two characteristics of properly holding fast the word of God. FAITH involves our relationship to God; LOVE involves our relationship to others. Thus, the man of God clings to the word of God because of his faith in the character of God. At the same time he conveys the love to God to those around him because the word of God has filled out his heart. Note that both of these (faith and love) find their source in the same person, Jesus Christ!

Note also that Paul describes his doctrine as "sound words." The word, sound" (hugiano) means "healthy or wholesome." Bible doctrine should always breed spiritual health and vitality wherever it goes. Dead orthodoxy brings no honor to the Living God.

Vs 14: Having exhorted Timothy to "hold fast" to the word of God, he now commands him to go still farther with the truth. He is to guard it, obey it, and communicate it. The word translated "keep" (pulasso) is a much more pregnant term than just "keep." It can mean "to guard" Luke 2:8; "to obey" I Timothy 5:21, Matthew 19:20; and to "fulfill one's responsibility" I Timothy 6:20. All these are probably in Paul's mind as Timothy is to "guard" the truth, obey the truth and fulfill his responsibility" to the truth, namely pass it on. (II Tim. 2:2)

Needless to say, this same three fold responsibility is incumbent upon us also. We are to be like Ezra, "For Ezra had prepared his heart to seek the Law of the Lord, and to do it, and to teach statutes and ordinances in Israel."

The phrase "That good thing" may well be anaphoric and thus translated "this good deposit." Thus "the good deposit" is a reference to the body of truth which had been entrusted Timothy. (I Tim 6:20, 21) Note the sober responsibility conveyed to Timothy through the use of the Holy Spirit (cf. 1:12). The word of God is not just another body of good literature to be studied or ignored at our own discretion. Nor are we given an option as to whether or not we will be radically transformed by what God says to us. The word of God is life changing truth which God has entrusted to us (not given!); and we must never forget the sober responsibility which accompanies this divine trust.

We are to fulfill this responsibility by means of "the Holy Spirit who dwells in us." The servant of God is not left to the dismal prospect of living out the truth by his own fleshly energies; but rather, he has the resource of Christ's resurrection power to energize his faithful attempts at godly living. Note that this is the third time Paul has reminded Timothy of this great supernatural resource. 1:7,8,14. The battle we are engaged in is much too fierce to handle by our own fire power. It can only be won "in the power of His might" and we cannot be reminded of this too often.

Verses 13 and 14 provide a pivotal point for this book. In fact the rest of this book deals with how to practically work out these two verses. Note especially how identical these verses are to II Tim. 2:2!

Vs. 15-18. Having dealt with Timothy's responsibility to "fan into flames the gift of God" and not to shrink back from fulfilling his God-given task, Paul now reinforces his exhortations with vivid illustrations of faithful and unfaithful responses.

In verse 15 he points out the painful reality of certain men who had turned away from him in his hour of need, probably his arrest. Interesting to note how similar the end of Paul's life was to the last hours of Christ's life. Both were executed unjustly. Following Christ may well mean the retracing of His footsteps, even to the point of death. Paul was willing to go the entire journey; Phygellus, Hermogenes, and others were not. What about us? How far down the rugged road of discipleship are we willing to follow Christ? Until we are willing to die for Him, we cannot really say that we are willing to live for him.

In the midst of Paul's darkest hours, one light still shines brightly. That light belongs to Onesiphorus (vs.16-18) for he truly was a "brother born for adversity." In spite of personal danger and repeated sacrifice, Onesiphorus made his way to Rome and there refreshed the heart and soul of his beloved friend, Paul. Onesiphorus is an outstanding example of genuine love and true friendship. We find at least three Christ-like characteristics exemplified in his life:

• UNCONCERNED FOR SELF: "for he often refreshed me and was not ashamed of my chain."
• UNDAUNTED BY SACRIFICE: "when he arrived in Rome he sought me out very diligently."
• UNCEASING IN EXPRESSION: ". . . he often refreshed me . . . and you know very well in how many ways he ministered to me at Ephesus."

Truly Onesiphorus is an outstanding example of all that Paul has been exhorting Timothy to do. He probably was not as gifted as Timothy, but he was utterly faithful and was willing to openly identify himself with Paul at the worst of times. It is very possible in fact that Onesiphorus had lost his life because of this holy boldness since Paul prays for mercy for "the house of Onesiphorus." He also prays that Onesiphorus may find mercy from the Lord 'In that Day"--at the judgment seat of Christ. Although we can't be dogmatic, all these phrases seem to at least hint at the fact that Onesiphorus was no longer around. Verse 18 is not a prayer for the dead, but merely Paul's expression of a wish for Onesiphorus at the judgment seat of Christ. This verse closely parallels Christ's promise in Matthew 5:7, "Blessed are the merciful for they shall obtain mercy." At the judgment seat of Christ we will be shown mercy to the degree we have exhibited mercy during our Christian lives. (Also Jas. 2:12, 13.) Note, this is in reference to rewards and the evaluation of our Christian lives, not our entrance into heaven. (I Cor 3:10-15) Onesiphorus has been eternally etched upon the pages of scripture for his selfless, sacrificial service. Truly it is only by losing our life for the sake of Christ that we guarantee its worth to be saved beyond the grave.

2 Timothy 2:1-4:8
Body

Commission to Fulfill

Having exhorted Timothy to remain steadfast in the face of open hostility (1:6-8, 13, 14), Paul now exhorts Timothy to move forward in the battle of winning and making disciples. Timothy (as well as each of us) is to become intimately involved in the life-changing march of God's truth as it invades generation after generation.

Vs. 1: This verse begins with two significant words, "You, therefore" (su oun). By placing "you" at the beginning of the sentence Paul is adding emphasis to Timothy's responsibility. During times of great stress and hardship we have an uncanny ability to rationalize away our responsibility to faithful discipleship. Thus, like Timothy, we need to be strongly reminded that WE (not our money, prayer, etc.) are to be involved in the battle for conquering men's souls. It is our "bodies" that God asks to be laid upon the altar of sacrificial service. (Rom 12:1) "Therefore" is probably referring back to more than just the immediate preceding verses (15-18); rather it seems to include all of what was said in chapter 1. In light of Paul's own example (1:1,11,12),-Timothy's sincere faith (1:5), his personal responsibilities (1:6-8, 13, 14), the greatness of the gospel (9, 10), and the responses of contrasting Christians (1:15-18); Timothy is to fulfill 2:1,2.

Timothy's responsibility in this verse is to "be strong." Note how this closely parallels his responsibility in 1:6-8. Again we see that Timothy was not to be strong because of his own fleshly fortitude. He was to be strong "in the grace which is in Christ Jesus." The preposition "in" (en) is probably referring to the means by which Timothy was to be strong. Thus we might better render the verse "you therefore, my son, be strong BY MEANS OF the grace which is in Christ Jesus."

The word "grace" (charis) is used in several different ways in the N.T. It can be used of the past act of unmerited favor which brings salvation ( Eph. 2:8,9; Titus 3:7). It can be used of the future resplendent glory which will be ours at Christ's return (I Peter 1:13, 2:20).

It can be used of the resurrected power available to us in Christ here on earth (II Cor. 1:12, I Cor. 15:10, Gal. 5:4, Heb. 4:16). No doubt it is this last use which Paul has in mind here. We are to stand strong in the unmerited resurrection power "which is in Christ Jesus." He alone is strong enough and cares enough to give us His supernatural strength in order that we may weather the fierce storms of opposition and persecution.

"He gives more grace when the burdens grow greater.
He sends more strength when the labors increase,
To added affliction He addeth His mercy,
To multiplied trials, His multiplied peace.

When we have exhausted our store of endurance,
When our strength has failed 'ere the day is half done;
When we reach the end of our hoarded resources
Our Father's full giving is only begun.

His love has no limit, His grace has no measure.
His power no boundary known unto men;
For out of His infinite riches in Jesus
He giveth and giveth and giveth again."

Vs. 2: Having exhorted Timothy to be STRONG, Paul now exhorts him to be SPIRITUALLY REPRODUCTIVE. Verse 1 correlates closely with 1:6-8; and this verse correlates closely with 1:13,14. Thus all of Paul's exhortations to Timothy in Chapter 1 are succinctly summarized in these two verses of chapter 2.

This great verse contains three major sections, each dealing with a different time period. We see the PREREQUISITE for discipleship, the PROCESS of discipleship, and the PRODUCT of discipleship.

The Prerequisite (past event). "And the things that you have heard from me among many witnesses . . . "

We cannot pass on something which we don't possess. Timothy was to pass on the things which Paul had poured into him. These "things" are the approximate equivalent to "the pattern of sound words" of 1:13 and "the good deposit" of 1:14. The phrase "among many witnesses" is probably a reminder to Timothy of the trustworthiness and validity of his teaching. One of the tests of trustworthy doctrine is that the teacher is willing to expound it publicly as well as privately. Note how most of the cults refuse to do this but rather seek their converts through secret initiations. (cf. John 18:20)

The significant point to be made here is that PREPARATION always precedes PRESENTATION. (Lk 1:80, 2:52) Every man or woman God has used significantly has undergone a period of intense spiritual preparation. Moses, Elijah, John the Baptist, and Paul among many others spent a significant amount of time being prepared by God before He sent them forth into divine service. Thus we also must not neglect the time of our spiritual training and preparation. It is only by allowing the spirit of God to hone and sharpen us that our lives will have the keen cutting edge which God can use in His skillful hand.

The Process ( present event): ". . . commit these to faithful men . . . "

Timothy is to take what Paul has poured into his life and let it overflow into the lives of others. There are two ultra-significant words in this clause which make or break the process of discipleship.

The first word to note is "commit" (paratihemi). This word means "to place in another's trust, to entrust, to deposit and it is the verb form of the noun found in 1:12 & 14. The significant issue here is the way in which truth is transferred from one disciple to another. It is not to be GIVEN AWAY but ENTRUSTED TO the faithful individual. This means that as we impart God's truth to others we dare not fail to communicate the sober responsibility that accompanies all reception of new truth. The eternal truths of God's matchless Word cannot be treated lightly, as though they were on an equal par with other interesting and valuable information. God "upholds all things by the WORD of His power." (Heb. 1:3) And this same word is "living and powerful and sharper than any two-edged sword."(Heb. 4:12) Thus we ourselves must never forget or fail to communicate to others that the word of God is a "good deposit" for which God will call us into account one day. And on that day the burning question will not be "How much did you know?" But "How fully do you obey what you knew?" That is why the great commission reads "Go . . . teaching them TO OBSERVE (i.e., obey) ALL THINGS THAT I HAVE COMMANDED YOU." (Matt 28:18-20)

The second key word to note is "faithful" (pistos). We are not to intensely involve ourselves in the depositing of God's eternal word into the lives of just any believer. They must prove themselves worthy of this eternal investment. God gives only one requirement, but it is crucial. The requirement is FAITHFULNESS and it is the dividing line between mediocrity and excellence in Christian living. It is important to note that the requirement is not eloquence, charisma, intellect, or natural giftedness. These are the things that tend to capture our eye in Christian circles. But the thing that captures God's eye is simply faithfulness, for there is no limit to the things God can do with and through a truly, faithful believer. John Wesley, the great English evangelist once said, "If I had 300 men who feared nothing but God, hated nothing but sin, and were determined to know nothing among men except Jesus Christ and Him crucified; I would set the world on fire." The world is still reverberating from the effects of John Wesley's faithful ministry so many years ago. And the same Holy Spirit which ignited Wesley's life is ready and waiting to ignite the life of any believer who is willing to pay the price of faithfulness. Will you pay the price of supreme devotion to Christ and His work? Or will you settle for a life of mediocrity and complacency in regards to the things which will count for eternity?

The Product (future event) ". . . who will be able to teach others also."

Here is the end product of the process of discipleship. If done properly, it will- breed warriors for the faith who will go forth to the battle for men's souls. They themselves will be involved in equipping still other faithful warriors for the conflict. And thus-the process of spiritual reproduction and multiplication is set in motion; a process which has the potential to fulfill the first command ever given to man, "Be fruitful and multiply and fill the earth and subdue it . . . " (Gen. 1:28) This process-also is the key to fulfilling the last command given to man before Christ's ascension, "Go, therefore, and make disciples of all the nations . . . " (Matt 28:18-20, Acts 1:8) For more discussion on this vital issue of spiritual multiplication, read Born to Reproduce by Dawson Trotman.

It is important to note that those who "teach others" are to "be able" to do so. The word for "able" (hikanos) means worthy, qualified, adequate. This means that untrained, unqualified believers should not be placed in teaching position. So frequently believers are pushed into service today before they have had adequate training. In our frantic pursuit for numbers and quantity, we often fill open slots with individuals who are not "able" or ready to fill them. We do in our churches what no good businessman would do in his business - sacrifice quality for quantity. God's method is just the opposite. We need to focus on producing quality work and God will take care of the quantity. A commitment to quality will ultimately produce quantity, but a commitment to quantity will ultimately produce mediocrity.

The significance of II Timothy 2:1, 2 for our lives can hardly be overemphasized. It is truly, "the life that lasts," for by it we give our lives to the things that last forever - the word of God and the souls of men. Timothy was to make himself a bridge over which the word of God (the things you have heard . . . ) could invade the souls of men (entrust to faithful men). He was to be involved in setting off a spiritual avalanche; the force of which would be felt in generations far beyond his lifetime (II Tim. 1:12).

How about you, my friend? Are you looking for something to give your life purpose and meaning? I submit to you that these two verses hold the key to unlocking that fullness and purpose in life which you have been searching for so desperately. By giving your life to the word of God and the souls of men you can experience that deep and utter satisfaction of knowing your life is being well spent; for the force of your life will still be felt long after your earthly body has disappeared from sight. And like Abel, it will be said of you, "and . . . he, being dead, still speaks." (Heb. 11:4)

"Only one life, twill soon be past;
Only what is done for Christ, will last."

2 Timothy 2:3-7

Having laid before Timothy the blueprint for world evangelization and discipleship (2:1,2); Paul now describes the COST and COMPENSATION of wholehearted discipleship (2:3-7).

Vs. 3: The majority of manuscripts begin vs. 3 with the conjunction "therefore." If we assume this to be part of the original text, then we must determine the connection between this verse and verses I and 2. The connection is of no small significance, for it clearly conveys to us that the "life which counts" is also a "life which costs." There is no such thing as costless spiritual service; for one cannot present his body as a living sacrifice without climbing the stairs of sacrifice and self-denial which lead to the alter of total surrender. In this verse we meet the first of three illustrations which Paul uses to picture the rigors and rewards of discipleship. As a good soldier of Jesus Christ, Timothy is to "take his share of rough treatment" (Kelly) in the battle for men's souls. The imagery of the soldier is one of Paul's favorite metaphors for the life of discipleship. (I Cor 9:7; Eph 6:10-20). Many similarities between the soldier of Rome and the soldier of Christ can be readily seen. Both have left the comforts and pleasures of everyday living in order to take their place in battle. (Eph 6:10-12) Both have pledged their supreme allegiance to their commander and await His orders and interests. (II Tim 2:4) Both lay their lives on the line in order to completely fulfill their commander's orders. (Matt 28:11-14) And both live in anticipation of a coming day in which all their sacrifice and suffering will be overwhelmingly compensated for as they enjoy the privileges afforded them by their faithful service. (II Tim. 2:12)

"To the old rugged cross I will ever be true,
Its shame and reproach gladly bear;
Then He'll call me someday, to my home far away,
Where His glory forever I'll share."

Vs 4: The imagery of the soldier is continued in order to focus in on one primary characteristic: SINGLEMINDEDNESS. The Roman soldier was strictly forbidden to engage in civilian affairs during his time of service. The Roman code of Theodosius said, "We forbid men engaged on military service to engage in civilian occupations." James Freeman, an authority on Biblical customs writes, "The Roman soldier was expected to keep one thing in view, and only one: the service of his commander. He was not allowed to marry, nor engage in agriculture, trade, or manufacturers. He was a soldier and could not be anything else."

Thus we see the strict single mindedness which was a characteristic of every good Roman soldier. And it is this same wholehearted devotion to the interests of Christ which is to characterize every good soldier of the cross. This is not to say that we are not to be INVOLVED in the affairs of every day living; but rather that we are not to the ENTANGLED in them. The word for entangle (empleko) was used often of a sheep whose wool was caught in the thorns. This helps illustrate the main difference between INVOLVEMENT AND ENTANGLEMENT. One is entangled when he is not free to get loose! When the affairs of this life hem us in so tightly that we can't get loose to fulfill Christ's desires, then we have become entangled in the thorns of non-eternal pursuits. How easy this can happen in the materialism and hedonism of modern America! Almost before we realize it, our souls are seduced away from the path of discipleship until we find ourselves tangled up in the allurements and pleasures of modern society. We must continually resurrect in our minds the things which will still be standing long after the breath of God has swept all other non-eternal entities into oblivion.

This seems like a heavy responsibility; yet it also carries with it a heavier reward: ". . . that he may please Him Who enlisted him as a soldier." What enjoyment or pleasure from this world could even hope to compare itself with the indescribably thrill and satisfaction of hearing the words, "Well done, you good and faithful servant. . . " coming forth from the lips of the One Who breathed eternity into existence. To hear those precious words and to see the Master's smile is certainly worth any sacrifice we may be called upon to make as a soldier of the cross.

Vs 5: We now meet Paul's second illustration of the rigors and rewards of discipleship. Here we are greeted by the weary but victorious athlete whose efforts have been overwhelmingly rewarded by the victor's wreath atop his head. The primary RESPONSIBILITY in view here is to "compete according to the rules" (nomimos athlese). In short, he must KNOW and OBEY the rules. The life of an athlete was very rigorous in ancient Rome and he underwent severe training just to compete in the various events. All contestants were obliged to undergo intense preparation and training for 10-12 months prior to the competition. This excerpt from Epictetus is instructive in this regard.

"Would you be a victor in the Olympic games? So in good truth would I, for it is a glorious thing; but pray consider what must go before and what may follow, and so precede to the attempt. You must then live by rule, eat what will be disagreeable, refrain from delicacies; you must oblige yourself to constant exercise at the appointed hour, in heat and cold. You must abstain from wine and cold liquor; in a word, you must be as submissive to all the directions of your master as to those of a physician."

And then the athlete must also compete "lawfully" (nomimos) lest he be disqualified after having run the race. This should be a divine deterrent to our natural inclination to "take a short cut" when the road of discipleship becomes difficult to run. It is shorter and easier to run across the track, but taking the "easy way out" will disqualify us from the victor's exaltation. The reward once again far outweighs the responsibility. The weary athlete is summoned before the judgment seat and there is crowned with the victor's wreath. All his sacrifice and suffering is overwhelmingly compensated for in that brief moment of glory. For us, however, the reward will be a crown which is "imperishable," and does not fade with the passing of time. (I Cor. 9:25) It is also a crown which comes not from human judges, but from the King of kings and Lord of lords. No earthly crown or trophy can possibly come close to matching the value of this heavenly crown. Thus the eternal thrill of the most important of all victories will immeasurably repay the sacrifice and suffering which comes to all who KNOW and OBEY the rules of discipleship.

Vs. 6: Our final illustration of the cost and compensation of discipleship is now pictured for us. It is the picture of the hard-working farmer whose sweat and toil has given him pre-eminent claim upon the crop. The emphasis of this verse is found in the word "hard-working" (kapiao). This particular word differs from the other Greek words for "work" in that is speaks of working until one is exhausted (Reinecker). The ministry of sowing and harvesting in God's fields will bring us to the point of exhaustion time and again. In the parable of the workers in the vineyard, the laborers were called on to bear "the burden and the heat of the day." (Matt. 20:12) Thus we must resist the temptation for soft living and spiritual laziness, and bear "the burden and the heat" of daily laboring in God's harvest.

"God harden me against myself, the coward with pathetic voice,
Who craves for ease and rest and joy Myself,
arch-traitor to myself My hollowest friend,
my deadliest foe My clog, whatever road I go."
Amy Wilson Carmichael

While the farmer is toiling, he sees little results from his efforts. But the day comes when his weariness is well-compensated for as he lays claim to the harvest. So it will be for all faithful laborers who have sown and harvested in God's fields. Some planted and some watered, but "each one will receive his own reward according to his own labor." (I Cor. 3:5-8)

"The heights by great men reached and kept,
were not attained by sudden flight,
but they; while their companions slept,
were toiling upward in the night."
Longfellow

William Barclay has summarized these illustrations well in his words,

"One thing remains in all three pictures. The soldier is upheld by the thought of final victory. The athlete is upheld by the vision of the crown. The husbandman is upheld by the hope of the harvest. Each submits to the discipline and the toil for the sake of the glory which shall be. It is so with the Christian. The Christian struggle is not without a goal; it is always going somewhere. The Christian can be certain that after the effort of the Christian life, there comes the joy of heaven; and the greater the struggle, the greater the JOY.

Vs 7: Paul concludes these illustrations with an exhortation for Timothy (and us) to mentally linger over these images.

There is a beautiful balance in this verse in regards to gaining understanding into God's word. There is first OUR RESPONSIBILITY TO MEDITATE. "Consider (noeo) what I say." We have the responsibility to ponder over and meditate upon God's word. Then we trust that God will fulfill HIS ROLE TO REVEAL. "And may the Lord give you understanding in all things." We can only truly understand God's word when His spirit illumines our minds to comprehend the mysteries of the faith. (I Cor. 2:9, 10) Thus we have the responsibility to DILIGENTLY SEARCH, God has the responsibility to DIVINELY REVEAL. Neither one of these can be overlooked or taken lightly if we are to comprehend the eternal word of God. (also Prov. 2:1-6)

2 Timothy 2:8-13

Having described the COST of the life of discipleship in 2:3-7; Paul now gives the COMPULSION for this sacrificial lifestyle in verses 8-13. In these verses he will hold out for us several highly significant motivations as divine inducements to "endure hardship as a good soldier of Jesus Christ."

VS 8: One of the great problems we struggle with in the Christian life is that we remember what we should forget, and forget what we should remember. Paul now focuses our attention upon that object which deserves the preeminent place in the picture gallery of our mind. "Remember, Jesus Christ . . . " There are two things to note about the verb "remember" (mnemoneue). It is in the imperative mood which indicates the urgency and importance of this command. How easily we let our thoughts wander away from the greatest of all meditations, that of the Lord Jesus Christ. Paul is urging us to return to our first love. Secondly, it is in the present tense which means that this is to be a frequent, habitual process. Throughout the day we must discipline ourselves to bring back straying thoughts and head them in the direction of the Chief Shepherd Jesus Christ. The hymn writer put it well,

"Turn your eyes upon Jesus,
Look full in His wonderful face
And the things of earth will grow strangely dim,
In the light of His glory and grace."

Paul now gives TWO critical truths in regards to Jesus Christ. Each one of these provides fuel for the holy fire which is to blaze brightly in Timothy's life.

(1) CHRIST'S HUMANITY-- ". . . of the seed of David . . . " Christ wrapped Himself in the same suit of flesh and blood that we wear. And because of this "He is able to aid those who are tempted"; since, "He Himself has suffered, being tempted." Heb. 2:17,18; 4:14-16; 5:2. The believer can take great comfort in the fact that Christ has been where we are, and so "He can have compassion on those who are ignorant and going astray" (Heb. 5:2) The Captain we serve is not an unfeeling monarch, but is One Who has "come up through the ranks" and fully understands and sympathizes with us in our temptations and trials. Christ is also the fulfillment of God's promise to David in II Samuel 7:12,13.

2) CHRIST'S DEITY -- ". . . was raised from the dead . . . " God "marked out" Christ as His Son by raising Him from the dead. (Rom. 1:4) The resurrection makes Christianity distinct from all other religions; and because of this, it is the foundation of our faith. (I Cor 15:17) It was the resurrection of Christ which compelled the early disciples to die for the faith, rather than recant. It is the same resurrection which should launch us out to declare to our generation the glad tidings of the gospel.

The word translated "raised" (egegermenon) is in the perfect tense, denoting the continuing results of the event. Christ is a present, living Lord and His resurrection power is available to us today. We must never forget that the resurrection is more than an historical event; it is basis for victorious Christian living in the 20th Century. (Rom. 6:4,5)

I need not Tourney far, this distant friend to see
Companionship is always mine, He makes His home with me.
I envy not the twelve, closer to me is He;
The life that once He lived on earth, He lives again in me.

These balancing descriptions of Christ's nature are central to the gospel ("according to my gospel"). Gnosticism tried to discount the humanity of Christ; Judaism tried to discount His deity. Thus Timothy needed to keep in mind that what he stood for was unalterable truth; and as such, was worthy of proclamation, even at the risk of death.

VS. 9: The gospel that had brought Paul salvation, also brought him suffering. The phrase "for which" is referring back to the gospel (vs. 8). A tragic irony is seen here in the fact that Paul was in chains because of the ,,good news. But such is the plight of God's servants while still living in a hostile world which is smug and complacent in its sin. Those who make the gospel an issue and thus stir up the placid waters of spiritual apathy become an open target for those who reject the message. And so Paul was being treated as a common criminal; chained in a dungeon cell for the treacherous crime of communicating the "good news" to perishing souls.

The phrase, "even to the point of chains . . . " shows us Paul's unreserved commitment to the gospel. He remained loyal to the gospel long after it was safe. He did not retreat at the first signs of danger, but preached the word "in season and out of season." Thus his enslavement to Christ ultimately led to his enslavement by the Roman authorities. Throughout the ages, thousands of saints have walked this same path, even unto death, because they valued their bondage to Christ over anything man could offer or withhold.

Though God's messenger was chained; God's message was still on the loose, roaming around the entire Roman world. The word play in this verse is indeed wonderful to behold! "For which I suffer . . . even to the point of CHAINS, but the word of God is NOT CHAINED." The verb for chained is in the perfect tense (dedetai), denoting its present state. However hard men may try, the word of God evades all attempts to be brought into human bondage.

"The Word of God through 1900 years has defied all human chains and prisons, ever running and having free course according to the will of God. Its diffusion in the world today is an eloquent comment on the apostle's remark. What has happened to the Hellenistic philosophies of his day? They are dead, but the Word of God is living and it is free." (Hodges)

Vs 10: In view of the unbridled power of God's word (vs. 9) Paul now describes his personal response to this glorious truth. The conjunction "therefore" (dia touto) refers back to the end of vs. 9. Because the eternal Word of God must make its way to the souls of the elect, Paul was willing to endure all things to see this divine process take place. The "all things" in this verse are described in detail in II Cor. 11:23-28. Paul's life is well described in the poem:

No trifling in this life of mine
Not this the path the blessed Master trod;
But every hour and power employed,
Always and all for God."

Once again we see Paul's balance in regards to God's choosing (election) and man's responsibility. Though he knew his work would affect only the elect, he did not slacken his efforts because they were elect. This verse, in fact, is one of the clearest declarations of Paul's response to the doctrine of election. "I endure all things" must ever be our evangelistic response to God's election of men.

Note also the purity of Paul's motivation for evangelism. It was not to gain the praise of men or have his name exalted in Christian circles. He did not share the gospel because of what he could get out of it, but because of what others would get out of it, "that they also may obtain the salvation which is in Christ Jesus with eternal glory." There are many motives for proclaiming the gospel ( Phil. 1:15-18); and the servant of God must ever resist self-centered motives for dispensing the "promise of life which is in Christ Jesus."

The phrase ". . . which is in Christ Jesus with eternal glory." is significant here. The great issue in evangelism is not primarily what Christ can do for us in this life. The crucial issue is what Christ will do for us after this life, in eternity. The single greatest question facing any man, woman, or child on this earth is the question of eternal destiny. No issue is of more vital concern than where a person will spend eternity; and until this issue is resolved, all other issues in life pale in comparison. Thus we must never lose sight of the primary issue in evangelism - the eternal glory in Christ Jesus, not just the present happiness.

Vs. 11-13: Paul now finishes off this section on THE COMPULSION FOR DISCIPLESHIP by quoting from what appears to have been a first century Christian hymn. The lyrics give us four compelling motivations to "live godly in Christ Jesus." Paul emphasizes the absolute trustworthiness of these statements by the beginning assertion, "This is a faithful saying . . . " These faithful sayings should be fallen back on time and again, especially during the dark hours of discouragement and difficulty.

A) OUR LIFE IN CHRIST --"For if we died with Him, we also shall live with him." The death in view here is probably not physical death, but the death of our old man as, described in Romans 6:1-5. And the great promise here is the absolute guarantee of forever living "with Him." It is of no small significance that the first motivation given Timothy here is that of complete assurance in his eternal destiny. This assurance is the foundation for all spiritual service since it determines the real motive for our service. We serve the Lord not to gain heaven; but we serve Him because we are already guaranteed heaven. (Eph. 2:8,9; Jn 5:24) This is exactly the motive Paul give in Romans 12:1, which is one of the superlative N.T. verses on Christian service. "I beseech you therefore brethren, in view of the mercies of God, present your bodies as a living sacrifice . . . "

B) OUR REWARD BY CHRIST -- "If we endure, we also shall reign with Him . . . " The day is coming in which this world will be ruled not by the Soviets, Chinese, or Americans; but by the King of kings and Lord of lords. (Ps. 2) In that glorious day He will rule the earth by means of a group of subordinate leaders who have qualified for this privilege by the quality of their Christian lives and their faithfulness to His work. "And he who overcomes and keeps My works until the end, to him will I give power over the nations." ( Rev. 2:26; Matt. 25:21 also Luke 19:17, Heb 3:14) Thus the servant of God has an added incentive for faithfulness beyond the promise of eternal security. If he is willing to pay the price of discipleship, to endure its rigors and hardships; there awaits for him a privileged position in the coming Kingdom of Christ's eternal reign. And surely this is a prize that overwhelmingly outweighs whatever sacrifices we are called upon to make in this present age. (Roman 8:17, 18)

C) THE DANGER OF DENIAL -- ". . . If we deny Him, He also will deny us." Here is the negative side of rewards. The context in this section is the judgment seat of Christ (I Cor. 3:10-15); so we should not try to read loss of salvation into this text. We are being told here that the believer who denies (arneomai) Christ before men, will be denied (arneomai) reward before Christ. No doubt this is a reference to Christ's words -- "For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels." (Mk. 8:38) The somber note of these words must not be dismissed lightly.

"He said nothing of casting them out, nothing of banishing them from Him, only that He was ashamed of them, amidst the splendor all around. If they were there, they had to possess the gift of life. But there was something they now tragically failed to possess. For it was clear that they lacked the worthiness of character which would have made Him proud to acknowledge them. In a day when He Himself was so highly honored, He could not honor them at all.

Why was He ashamed of them? Because they had been ashamed of Him! Not that they rejected Him, not that they did not believe, it was simply that He was an embarrassment to them. Instead of exhibiting the loyalty of true discipleship, instead of picking up their cross of self-denial day by day and clearly walking before men as followers of Him, they had been ashamed to do so. They were ashamed of Him personally, and--equally sad-ashamed of His words.

Thus, the life-giving message that had reached them had not been vigorously spread by them. Into the harvest fields of God they had not entered unreservedly, to gather fruit to life eternal. While others, like the women, for example, followed Him faithfully about, if only they might in some measure make Him a little more comfortable as He preached God's Word, they had stayed at home. To bear a cross behind Him had been to them a scandal, not an honor. And whether the soil of their hearts had been stony or marred by thorns, they had still failed dismally and disastrously to become worthy of His praise in the presence of His Father and in the presence of His holy angels.

So that was what it meant to lose oneself! It was the utter forfeiture of personal merit and worth in the very moment when it counted most. For now, -in that day, no longer did the tinseled sham of a temporal world delude the eye or beguile the heart. No longer could the unworthy among men be exalted, while the worthy were disdained. Reality had now banished mere pretense, and devastating truth shattered men's miserable hypocrisy. Now, at last, if the life a man had lived had really mattered, the universe was ready to behold it. The holy angels were there to observe, the Father was prepared to approve, but Jesus must commend! And if He could not, if He would not--that was the ultimate personal shame. Indeed, if a man had possessed all the world right up to that very instant of time, it would have mattered no more. For all that mattered now was what he was, the man himself, in the eyes of his eternal Maker and Redeemer." (Zane Hodges "The Hungry Inherit")

D) THE ASSURANCE OF GOD'S FAITHFULNESS -- "If we are faithless (apistoumen) (unfaithful) He remains faithful; He is not able to deny Himself."

Here is one of the greatest verses on God's unalterable faithfulness in the Bible. This verse was what the Lord used to radically alter the spiritual life of Hudson Taylor. (See "Hudson Taylor's Spiritual Secret" pp. 154-164)

The basis of our assurance clearly lies in God's unchanging nature, not our faltering faithfulness.

"I change, He changes not
The Christ can never die:
His truth, not mine, the resting place;
His love, not mine, the tie."

Though we frequently vacillate between faithfulness and unfaithfulness, God always "remains faithful" to us. The reason for this has nothing to do with us and everything to do with Him. Since we are secure in His hands (John 10:28,29); God will never cast us off; for in doing so He would be going against His promise and especially, His nature. And this is impossible, for "He cannot deny Himself"! An elderly Scotch woman was once ridiculed for believing strongly in the doctrine of eternal security. Her antagonist posed the question to her, "But what if you're wrong; you stand to lose everything, don't you?" To this she replied, "If my soul should perish then God stands to lose more than I. For I would lose my soul, but God would lose His good name." And we can rest assured that God will not lose His good name by breaking His promise to us.

And so this section (11-13) has ended just as it began - on the promise of God's unalterable fidelity to His children. These verses probably form a chiastic construction; A B B A. The basis of our service for Christ begins and ends (A) with GOD'S RELIABILITY (11 &13). On top of this is given the added incentive of GOD'S RETRIBUTION (B), both positively and negatively (12).

2 Timothy 2:14-20

We have seen the COST (3-7) and the COMPULSION (8-13) of the COMMISSION which we are to fulfill (1,2). Now in verses 14-26, we will be instructed and exhorted in regards to its CONDUCT.

VS 14: Paul gives some timeless words of advice for how all warriors of the faith should conduct themselves in their battle for God's truth and men's souls. "Them" is probably a reference to the "faithful men" of vs. 2 who Timothy is pouring his life into. Timothy is to continually remind these men of the great truths covered in 2:1-13. The phrase "these things" (tauta) refers at least to the faithful sayings of 11-13, but probably goes back all the way to 2:1. All that Timothy is to do and remember in these verses must be carefully carved into the lives of those who will continue the good deposit after him.

Timothy is not only to continually remind his disciples of these critical precepts, but he is also to strongly warn them against fighting over the truth. The eternal truths of God are given to FIGHT WITH (Eph 6:17), not to FIGHT OVER. The word translated "charging," (diamarturomai) means to charge solemnly or thoroughly. In the Pastoral epistles it is always used as a charge from God to man.

The charge here is that these disciples are not to "strive about words," (logomacheo): lit. "war over words." What a fitting description this is of so many pointless theological battles that take place. So frequently these useless confrontations are truly a war over words, not truth. More often than not the battles over "the truth" are really battles over semantics. The servant of God must flee these skirmishes of intellectual arrogance in order to fight the battles which really count. Paul gives two wretched results which these "word battles" produce.

(1) NO NET GAIN -- ". . . to no profit. . . " This word for profit (chresimos) means useful, beneficial, or advantageous. It is used in the LXX in Ezekiel 15:4 to describe a piece of wood which has been burned up, and thus is not "useful for any work." These word battles cause those who participate in them to burn with anger, while the outcome produces absolutely nothing more than the smoldering remains of a ruined relationship between two fellow believers. What a useless tragedy!

(2) PRODUCES SPIRITUAL LOSS -- ". . . to the ruin of those hearing." Not only do these pointless word battles have a devastating effect on the participants, they also bring ruin to those observing. The word for ruin (katastrophe) is used in II Peter 2:6 to describe the "overthrow" of Sodom and Gomorrah. Who can calculate the number of people whose spiritual stability has been overthrown by other Christians who have elected to spend their time "fighting over" God's Word instead of "fighting with" it. What is even more tragic is the number of non-Christians whose spiritual interest has been eternally quenched; not by the fountain of living waters, but by waters muddied over pointless arguments and needless theological skirmishes. (See also Titus 3:9-11)

VS 15: While Timothy is to be instructing and warning his disciples, he must never lose sight of his own spiritual welfare. There is a holy selfishness which must characterize the man of God if he is to have an eternal impact upon his generation. The great English evangelist, John Wesley, wrote in his diary:

"I sit down alone; only God is here. In His presence I open, I read His book . . . and what I learn, I, teach."

Our impact for God in public is predicated upon God's impact on us in private. This verse confronts us with our earthly responsibilities to God and His Word.

(1) OUR RESPONSIBILITY TO GOD -- "Be diligent to present yourself approved to God, a worker who does not need to be ashamed."

The first thing we see is our responsibility to WORK HARD. The word for "diligent" (spoudazo) means to "be zealous, take pains" or "make every effort." We are to give an all out effort in the pursuit of pleasing God. Notice very carefully whose approval we are to be working for. It is not the approval of other Christians, friends, or even our spiritual leaders; for they are fallen judges. We are to set our hearts upon and direct our lives towards the praise of God alone. Often pleasing God will result in pleasing others (Prov. 3:3,4), but there will be times when just the opposite occurs. (II Tim. 3:12) The man who lives for the approval of other men inevitably forfeits the greatest of all treasurers - the praise of God Himself. "For they loved the praise of men more than the praise of God." (John 12:43) The word for, approved (dokimos) speaks of "testing for purity." It was used of testing metals for their purity or inspecting animals before sacrifice. The servant of God must ever seek to purify his motives and actions as he makes his way through this world towards the judgment seat of Christ. It is only by rigorous self-examination and unswerving devotion to Christ-likeness of character that we can stand before Christ in that day as "a worker who does not need to be ashamed."

"Not, how did he die? But, how did he live?
Not, what did he gain? But, what did he give?
These are the merits to measure the worth
Of a man as a man, regardless of birth.
Not, what was his station? But, had he a heart?
And how did he play his God-given part?"

(2) OUR RESPONSIBILITY TO GOD'S WORD -- ". . . rightly dividing the word of truth."

Not only are we to make an all out effort at pleasing God; we are also to handle His word with utmost care and respect. The servant of God must treat with great reverence the vocal chords of God Himself, lest God's message to man be muffled by the ineptness of His messenger.

It is difficult to know precisely what Paul meant by "rightly dividing" (orthotomeo). This word was used in several ways:

• The cutting of a straight road or path (Prov. 3:6, 11:5)
• A mason cutting stones fair and straight to fit into their places in a building.
• The cutting of a sacrifice or food for household use.

It appears that Paul is exhorting us "to keep God's word on a straight course." In other words we are not to veer off on unnecessary and unprofitable tangents (cf: vs. 16!). This is synonymous with Paul's words to Timothy in I Tim. 1:3-6: "as I urged you when I went into Macedonia - remain in Ephesus that you may charge some that they teach no other doctrine nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith. Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith, from which some, having strayed, have turned aside to idle talk"

Though out history, God's word has been used by both godly and ungodly men. Ungodly men veer off the path and use it to incite arguments and pursue pointless debates. Godly men cut a straight path towards the true goal of God's word -- A RADICALLY TRANSFORMED LIFE. Thus from this great verse we can glean three questions whose answers will determine whether we will stand before the judgment seat of Christ as unashamed workmen, whose praise is of God and not men.

1. WAS THE WORK . . . WELL-DONE?
2. WAS THE LORD . . . WELL-PLEASED?
3. WAS THE WORD . . . WELL-USED?
Howard Hendricks

VS 16, 17: Paul now describes some of the unprofitable tangents we are to avoid at all costs. The word "shun" (periistemi) means to go around so as to avoid. We must go around these unprofitable tangents if we are to maintain a "straight course" (2:15) in our use of God's word. We are strictly forbidden to wander off into "profane and vain babblings." The first word (bebelos) speaks of the NATURE of these discussions. This word was used frequently in the LXX to speak of "desecrating" (Ez 22:26, 24:21). Conversations which treat holy things as common and secular fall under this category. The second word (kenophonia) speaks of the VALUE of these discussions. The word literally means "empty sounding." These are hollow, empty words which are of precious little value though they often sound impressive. Thus we are to avoid conversations which lack any substance or value.

Needless to say, this verse speaks volumes to the kinds of discussions and conversations we have as believers. How often we find ourselves embroiled in dialogues and debates which are of absolutely no real value! Our standard of speech should ever be Ephesians 4:29:

"Let no corrupt (tearing down) communication proceed out of your mouth, but what is good for necessary edification (building up), that it may impart grace to the hearers."

Paul now gives the reasons for not straying into these forbidden discourses. ". . . for they will increase to more ungodliness and their message will spread like gangrene."

The servant of the Lord is not to fight the enemies of the gospel on their own turf, for he is assured of defeat. "For they will increase . . . their message will spread . . . " The word increase (prokopto) means to cut forward as in blazing a trail through the forest. The unwary believer who leaves the straight course of God's word to stop false teachers by the strength of his own intellect or intelligence will find himself the victim rather than the victor! This is not saying that there is no need for apologetics, but apologetics must be used as the shaft of the arrow while the arrowhead is always God's word. Only then can the opposition be pierced deeper than their intellect.

The second imagery is that of the spreading of gangrene. The word here for "cancer" (gangraina) is in fact the very word that our English word "gangrene" comes from. The metaphor here is very striking. Gangrene is a disease which "breeds death" and its only remedy is amputation. The ungodly message of the false teacher breeds spiritual death in its victims and their only hope of recovery is to remove the teacher and his message from their body. Thus the Lord's servant is not to leave the vitalizing influence of God's word to stand under prolonged exposure to these men's cancerous doctrine. To do so is to insure that ultimately our own spiritual life will become infected in one way or another. This admonition is given by Paul in several other places. ". . . but I want you wise in what is good, and simple (unmixed) concerning evil." (Rom 16:19 also I Tim 4:7; I Cor 15:33; Prov 13:20)

We see then that Paul is warning against leaving our own territory (God's Word) to engage in intellectual skirmishes on other's territory (profane and vain babblings). We may think in our intellectual arrogance that we can persuade others by our airtight logic, but we will only be trampled over (Matt. 7:6)! This is not to discount the value or use of apologetics (Acts 17:16-34); nor to de-emphasize our responsibility to "earnestly contend for the faith" (Jude 3). We must be sure however, to contend for the faith with God's weapons, not our own.

Paul now illustrates a type of cancerous teaching and names those responsible for its outbreak. The two men are Hymenaeus and Philetus; men who will be eternally remembered for their defection from the true faith. Note that Paul does not refrain from naming specifically those who have defected from the faith, nor their doctrine. We also must follow his example.

Vs 18: We see three important facets of these men's apostasy -- their DEVIATION, DOCTRINE, AND DESTRUCTIVE INFLUENCE.

THEIR DEVIATION -- ". . . who have strayed concerning the truth . . . " The word used here for strayed (astocheo) means "to swerve because of taking no pains to aim at the right path" (Lock). These men did not inadvertently stumble onto a wrong doctrinal path. Because they took no care to remain on the straight and narrow road of righteousness, They willfully detoured off onto the broad highway of doctrinal infidelity. In I Tim. 1:19-20 we find the root cause of this doctrinal defection - FAILURE TO MAINTAIN A CLEAR CONSCIENCE!

THEIR DOCTRINE -- ". . . saying that the resurrection is already past. . . " These men were probably allegorizing the physical resurrection which all believers are guaranteed ( I Cor. 15); and teaching that it was really the spiritual resurrection described in Rom. 6:1-14. Hence, the "resurrection " was already past since it took place at conversion. For further discussion see commentaries by Kelly and Lock. It is important to note that this doctrinal deviation, like all heresy, is "truth out of balance.11 There is a very real sense in which the resurrection ( spiritual) is already past, but there still awaits every believer a glorious, physical resurrection; and that resurrection, is of course, future.

THEIR DESTRUCTIVE INFLUENCE -- ". . . and they overthrow the faith of some." Their demonic doctrine not only demolished their own spiritual lives but it also devastated the lives of other genuine believers. Their faith was "undermined" (anatrepo) (Kelly) by this assault upon the resurrection. It is vitally important to note the correlation between faith and resurrection. When one loses confidence in the promise of God for the future it has a paralyzing effect on his practice in the present. If we think we have nothing better to look forward to than the here-and-now, then we will live for nothing better than the here-and-now. John G. Patton was a missionary from Scotland to the cannibalistic people of New Hebrides Islands during the 19th Century. Before he left Scotland, a well-meaning church member lamented to him, "The cannibals, the cannibals!" Immediately he replied, "I confess to you that if I can live and die serving my Lord Jesus Christ, it makes no difference whether I am eaten by cannibals or by worms; for in that Great Day of Resurrection, my body will rise fair as yours in the likeness of our risen Redeemer." This is exactly the kind of unswerving commitment that the assurance of our future resurrection should generate in our present practice.

VS 19: In spite of doctrinal defection and the overthrow of individual Christian's faith, the solid foundation of God remains unmoved. The conjunction nevertheless (mentoi) is one which expresses strong contrast. Thus the dismal scenery of man's perversion (vss. 16-18) is now set in contrast with the majestic reality of God's protection and preservation.

What is Paul referring to by "the solid foundation of God" (stereos themelios tou theou). This question has been much disputed, and several explanations have been proposed. Prominent among these are: Christ and the apostles (Eph. 2:20); the truth of the gospel; or, the church (I Tim. 3:15). While not wanting to be dogmatic, my personal preference is for the church. In spite of the collapse of some members of the church (18), the church itself remains firm. The perfect tense of "stands" (hesteken) may well be emphasizing the continual state of standing sure. Though men have tried to dismantle and destroy the true church for 2,000 years, God has sovereignly upheld and even multiplied it ever since its inception. Not surprisingly this is in accord with Christ's promise and prophecy in Matthew 16:17-20.

We are told that the church (the solid foundation) has been emblazoned with a divine seal. In scripture the seal (sphragis) had three major uses. It indicated AUTHORITY (Matt. 27:66); OWNERSHIP (Song of Sol. 8:6); or AUTHENTICITY (Esther 3:12, I Cor. 9:2) (Hendriksen). In this case AUTHENTICITY appears to be the primary facet in view. This is supported by the two inscriptions which follow:

(1) AUTHENTICITY FROM GOD'S VIEWPOINT -- "The Lord knows those who are His." This may be taken from Numbers 16:5 and the incident between Moses and Korah. There God convincingly demonstrated who genuinely belonged to Him and who was merely playing the part. The assurance here is that in spite of the downfall of men's faith (18) God never loses track of those who genuinely belong to Him. Often it is difficult for us to know whether a churchgoer is a genuine, born-again believer. But God, who searches the hearts of all men, knows those who are authentically His.

(2) AUTHENTICITY FROM MAN'S VIEWPOINT -- "Let everyone who names the name of the Lord depart from iniquity." While God knows the authenticity of a man's faith by his heart, men only believe that a person's faith is authentic by his life. Faith alone justifies us in the eyes of God, but works alone justifies our faith in the eyes of men. This same principle is expressed more fully in James 2:14-26. The word for "depart" (aphistemi) means to "stand off from, withdraw, leave." Every person who claims to be a Christian has the divine obligation to "stand off from" the quagmire of unrighteous living which seeks to pull each of us down. If a professing believer refuses to make this break, then he should also stop "naming the name of the Lord"! One of the preeminent problems facing the church today is how to halt the march of multitudes of believers who are dragging Christ's name through the mud by their sensual, materialistic lifestyles. As long as there is a marked dichotomy between our lives and our lips; the world will scoff at the authenticity of our faith, and rightly so. ". . . Be clean, you who bear the vessels of the Lord." Is. 52:11

"You are writing a gospel, a chapter each day;
By the things that you do, and the words that you say;
Men read what you write, distorted or true,
What is the gospel according to you?"

2 Timothy 2:20-26

Having reminded Timothy of God's faithfulness (19) in the midst of heavy assaults upon the truth and men's faith (17, 18); Paul further exhorts him to purity of life and service (20-26).

Vs. 20: Paul continues his description of the church (19) by likening it to a "great house." This same imagery is found in I Tim. 3:15, I Peter 2:5, 4:17, etc. As in any large house, there are vessels "unto honor" (time); and vessels "unto dishonor" (atimia). There are utensils which the master of the house "delights to display" to those who visit. But there are other utensils which serve a far less noble purpose; they are confined to only behind-the-scene usage. Thus it is in the household of God. There are "gold and silver encrusted" Christians who God "delights to display" as a te