"SERVING GOD AS A WORKMAN"
Notes
Transcript
The barrage of ungodly ideas and verbiage that today is assaulting society in general, and even the evangelical church, is frightening. More frightening than the false ideas themselves, however, is the indifference to them, and often acceptance of them, by those who name the name of Christ and claim to be born again. Abortion, theistic evolution, homosexuality, no-fault divorce, feminism, and many other unbiblical concepts and attitudes have invaded the church at an alarming rate and to an alarming degree. One of the most popular and seductive false teachings is the promotion of high self-esteem as a Christian virtue, when, in reality, it is the very foundation of sin. Such destructive notions are inevitable when Christians listen to the world above the Word, and are more persuaded by men’s wisdom than by God’s. Far too few leaders in the church today can say honestly with Paul that their “exhortation does not come from error or impurity or by way of deceit” (1 Thess. 2:3). MacArthur, J. F., Jr. (1995). 2 Timothy (p. 73). Moody Press.
What kind of “workman” are you?
Scripture also affirms that Satan is a liar and the father of lies (John 8:44). His very nature is to lie and deceive. Since he fell from his exalted position in heaven, he and the angels who rebelled with him against God and became demons have been at complete, unredeemable enmity with God and separation from Him. That enmity has brought uninterrupted conflict between God and Satan. His evil angels have been in continual conflict with the holy angels of God, and on earth there has been relentless conflict between the truth of God and the lies of Satan.
God’s own people have not escaped the plague of falsehood. False prophets were the bane of ancient Israel. Likewise, false teachers, preachers, and even false Christs have been the bane of the church, and will continue to be until the Lord returns. Jesus predicted that, in the last days, “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt. 24:24). MacArthur, J. F., Jr. (1995). 2 Timothy (p. 68). Moody Press.
Scripture clearly teaches -
“Thy Word is Truth...” - John 17:17 -
“I am the Way, the Truth...” - John 14:6 -
“He is the Spirit of the Truth...” John 14:17 -
Proposition - Join with me as we return to our study in 2 Timothy this morning. We are going to be learning about a biblical workman this morning. We are going to see 1) A workman reminds his flock about the Scriptures, 2) A workman is committed to know the Scriptures, 3) A workman exemplifies the Scriptures in his life, and 4) A workman understands the doctrine of Bibliology.
Interrogative question - What are you doing with the Scriptures?
Imperative commands -
Remind… vs. 14
Diligent… vs. 15
Avoid… vs. 16
Abstain… vs. 19
1. A Workman reminds his flock of the Scriptures - vs. 14
1. A Workman reminds his flock of the Scriptures - vs. 14
14 Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers.
“Remind” - (hypomimnesko) - verb, present, active, imperative, second person, singular - finite verb - remind
Sense: to remind - to put in the mind of someone - The question is who is the them in our text?
John 14:26 (NASB95)
26 “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.
2 Timothy 2:14 (NASB95)
14 Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers.
Titus 3:1 (NASB95)
1 Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed,
2 Peter 1:12 (NASB95)
12 Therefore, I will always be ready to remind you of these things, even though you already know them, and have been established in the truth which is present with you.
3 John 10 (NASB95)
10 For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words; and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire to do so and puts them out of the church.
Jude 5 (NASB95)
5 Now I desire to remind you, though you know all things once for all, that the Lord, after saving a people out of the land of Egypt, subsequently destroyed those who did not believe.
“Solemnly charge” - (diamartyromai) - verb, present, either middle or passive, participle, singular, nominative, masculine - participle with imperative force - warn; testify solemnly
Sense: to bear witness - to solemnly assert something, offering firsthand authentication of the fact; often concerning grave or important matters.
The Lexham Syntactic Greek New Testament Glossary participle with imperative force
participle with imperative force: A participle used to express a command or strong declaration.
Verb: διαμαρτύρομαι (diamartyromai), GK 1371 (S 1263), 15×. This is an intensified compound of the verb martyreō (“to testify”). It means “to testify, warn” in the case of important matters and situations of extreme danger. Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 774). Zondervan.
Verb: διαμαρτύρομαι (diamartyromai), GK 1371 (S 1263), 15×. This is an intensified compound of the verb martyreō (“to testify”). (The preposition dia is sometimes added to a verb to intensify its original idea.) It means “to testify, give a warning” in the case of important matters and situations of extreme danger.
Accordingly, in the majority of the uses of diamartyromai, the reason for testimony or warning is the need for salvation of non-Christians or living rightly as a Christian. A striking example of the former nuance is Lk. 16:19–31, a parable in which a rich man in Hades wants to go back and “strongly warn” (16:28) his brothers so that they may be saved. This meaning is also present in Acts 2:40, when Luke writes that Peter “warned them and pleaded with them, ‘Save yourselves from this corrupt generation’ ” (also 8:25; 10:42; 18:5; 20:21, 24; 23:11; 28:23). The latter nuance, which is admonishing Christians to live rightly, is seen in those occasions when Paul admonishes Timothy to keep his instructions and to preach the word (1 Tim. 5:21; 2 Tim. 4:1). Elsewhere he tells Timothy to “warn them before God against quarreling over words” (2 Tim. 2:14). Also within the semantic range of warning is Paul’s statement, “I know that in every city the Holy Spirit warns me that prison and hardships are facing me” (Acts 20:23).
Lastly, diamartyromai occurs in Heb. 2:6 with a meaning much like the verb martyromai, “But there is a place where someone has testified,” followed by a quotation from Ps. 8. Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (pp. 719–720). Zondervan.
1 Timothy 5:21 (NASB95)
21 I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality.
2 Timothy 2:14 (NASB95)
14 Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers.
2 Timothy 4:1 (NASB95)
1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom:
“to wrangle about words” - (logomacheo) - verb, present, active, infinitive - substantival infinitive - dispute about words
Sense: to fight over words - to quibble about words or the meaning of words
3362] λογομαχέω logomacheō 1× to contend about words; by impl. to dispute about trivial things, 2 Tim. 2:14 Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 1202). Zondervan.
Interesting that this is the only time that this phrase is used in the Scriptures -
“the ruin” - (katastrophe) - noun, dative, singular, feminine - prepositional object - ruin; destruction
Sense: ruin (act) - an event or act that results in destruction -
katastrophe (καταστροφή, 2692), lit., “a turning down” (kata, “down,” strophe, “a turning”; Eng., “catastrophe”), is used (a) literally, 2 Pet. 2:6, (b) metaphorically, 2 Tim. 2:14 “subverting,” i.e., the “overthrowing” of faith.¶ Cf. kathairesis, “a pulling down,” 2 Cor. 10:4, 8; 13:10. Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 454). T. Nelson.
Ruin - (Act)
2 Timothy 2:14 (NASB95)
14 Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers.
Ruin - (Overthrow)
6 and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who would live ungodly lives thereafter;
As one might guess, katastrophē (ruin) is the word from which we get catastrophe. False teaching has a catastrophic effect. The Greek word has the basic idea of being overturned or overthrown, and in this context it carries the more explicit connotation of being spiritually ruined. Paul is talking about teaching that intentionally subverts the truth by replacing it with falsehood. Consequently, instead of building up the hearers, it tears them down; instead of bringing enrichment, it brings disaster. MacArthur, J. F., Jr. (1995). 2 Timothy (p. 74). Moody Press.
2. A Workman is committed to know the Scriptures - vs. 15
2. A Workman is committed to know the Scriptures - vs. 15
15 Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.
“Be diligent” - (spaudazo) - verb, aorist, active, imperative, second person, singular - finite verb - be zealous; be eager
Sense: to be eager - to have or show keen interest, intense desire, or impatient expectancy
Verb: σπουδάζω (spoudazō), GK 5079 (S 4704), 11×. spoudazō generally indicates to “strive” or to “give one’s best effort” to do something. It can be used of physical activities;
Paul made every effort to return to Thessalonica (1 Thess. 2:17). But it is especially used of putting forth effort for God-glorifying, spiritual activities.
Christians are enjoined to strive for unity in the church (Eph. 4:3).
Paul uses this word to express his eagerness to help the poor (Gal 2:10).
Timothy was commanded to do his best in his labors in the Word (2 Tim. 2:15).
The author of Hebrews instructs his readers to make every effort to enter spiritual rest (Heb. 4:11), though God is the one who will ultimately bring them into that rest.
Believers are to develop Christian virtues to “be all the more eager to make your calling and election sure” (2 Pet. 1:10), even though salvation is not of works, but of grace.
These uses highlight the fact that while God brings about all the results in salvation, he still lays responsibilities on his people. Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 433). Zondervan.
to be eager - to have or show keen interest, intense desire, or impatient expectancy -
Galatians 2:10 (NASB95)
10 They only asked us to remember the poor—the very thing I also was eager to do.
Ephesians 4:3 (NASB95)
3 being diligent to preserve the unity of the Spirit in the bond of peace.
1 Thessalonians 2:17 (NASB95)
17 But we, brethren, having been taken away from you for a short while—in person, not in spirit—were all the more eager with great desire to see your face.
2 Timothy 2:15 (NASB95)
15 Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.
Hebrews 4:11 (NASB95)
11 Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.
2 Peter 1:10 (NASB95)
10 Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble;
2 Peter 1:15 (NASB95)
15 And I will also be diligent that at any time after my departure you will be able to call these things to mind.
2 Peter 3:14 (NASB95)
14 Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless,
to hurry (rush) - to act or move at high speed -
2 Timothy 4:9 (NASB95)
9 Make every effort to come to me soon;
2 Timothy 4:21 (NASB95)
21 Make every effort to come before winter. Eubulus greets you, also Pudens and Linus and Claudia and all the brethren.
Titus 3:12 (NASB95)
12 When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I have decided to spend the winter there.
Spoudazō (to be diligent) carries the idea of having zealous persistence to accomplish a particular objective. The diligent believer—in this context, the diligent teacher—gives maximum effort to impart God’s truth as completely, as clearly, and as unambiguously as possible. He gives unreserved commitment to excellence in examining, interpreting, explaining, and applying God’s Word. It is for that reason that “elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching” (1 Tim. 5:17). MacArthur, J. F., Jr. (1995). 2 Timothy (pp. 74–75). Moody Press.
“Approved” - (dakimos) - adjective, accusative, singular, masculine - predicate adjective - approved; tested
Sense: accepted - generally approved or compelling recognition; especially as proved genuine.
1. dokimazo (δοκιμάζω, 1381), primarily, of metals (e.g., the Sept. of Prov. 8:10; 17:3), signifies “to prove,” e.g., 1 John 4:1, more frequently to prove with a view to approval, e.g., Rom. 1:28, KJV, “they did not like to retain God in their knowledge”; RV, “they refused”; marg., “did not approve,” the true meaning. Their refusal was not the outcome of ignorance; they had the power to make a deliberate choice; they willfully disapproved of having God in their knowledge.
In the next chapter, the apostle speaks of the Jew as “approving things that are excellent,” 2:18. The Jew knew God’s will, and mentally “approved” of the things in which God had instructed him out of the Law.
In Rom. 14:22, he is said to be happy who “judgeth not himself in that which he approveth”; that is to say, in that which he “approves” of after having put the matter to the test. The KJV “alloweth” has not now this meaning.
As to the gifts from the church at Corinth for poor saints in Judea, those who were “approved” by the church to travel with the offering would be men whose trustworthiness and stability had been proved, 1 Cor. 16:3 (the RV margin seems right, “ ’whomsoever ye shall approve, them will I send with letters”); cf. 2 Cor. 8:22.
In Phil. 1:10 the apostle prays that the saints may “approve the things that are excellent” or “things that differ,” i.e., “approve” after distinguishing and discerning.
In 1 Thess. 2:4, the apostle and his fellow missionaries were “approved of God to be entrusted with the Gospel” (not “allowed,” KJV). Not permission to preach, but divine “approval” after divine testing is intended. Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 35). T. Nelson.
Approved to whom?
Have you ever wanted to make a good impression on someone? - Talk about when Dad was canidating at Countryside Bible Church - We were eating at the Weddles and before we got to the car I as throwing up at his mailbox
Timothy is to take pains to present himself before God as one who has been tested and found to be genuine. This genuineness is shown by two characteristics: teaching and conduct. In contrast to the opponents’ myths and misconduct, Timothy is to teach the true gospel and behave in accordance with its teachings, his teaching and conduct acting as a deterrent to the opponents. Mounce, W. D. (2000). Pastoral Epistles (Vol. 46, p. 524). Word, Incorporated.
“as a workman” - (ergates) - noun, accusative, singular, masculine - appositive - worker
Sense: worker - a person who works at a specific occupation; usually for pay
Noun: ἐργάτης (ergatēs), GK 2239 (S 2040), 16×. ergatēs refers to someone who does something, a “worker or laborer.” In the NT it sometimes refers to an employee (those unfairly unpaid in Jas. 5:4; vineyard workers in Mt. 20:1ff; the silversmiths and other tradesmen of Ephesus in Acts 19:25). Three times ergatēs is used of evildoers or workers of deceit (Lk. 13:27; 2 Cor. 11:13; Phil. 3:2).
Regarding work in the kingdom of God, Jesus comments that “the harvest was plentiful but the workers were few” (Mt. 9:37–38; Lk. 10:2). The commissioning of the disciples (Mt. 10:10; Lk. 10:7) is accompanied by Jesus’ reminder that “the worker is worthy of his wages,” indicating that their evangelistic mission is to be considered work and recognized as such by those in each visited town (cf. also 1 Tim. 5:18). Paul exhorts Timothy to work hard and diligently, correctly handling the word of truth, so that he might be “approved, a workman who does not need to be ashamed” (2 Tim. 2:15). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 808). Zondervan.
“who does not need to be ashamed” - (anepaischyntos) - adjective, accusative, singular, masculine - attributive adjective - having no need to be ashamed
Sense: unashamed - not characterized by shame (for one’s actions)
2. anepaischuntos (ἀνεπαίσχυντος, 422), an intensive adjective (a, negative, n euphonic, epi, “upon,” intensive, aischune, “shame”), “not ashamed, having no cause for shame,” is used in 2 Tim. 2:15. Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 39). T. Nelson.
Biblical Leadership class starts this coming weekend -
this is the only time that this word is used in the Scriptures
“accurately handling” - (arthotomeo) - verb, present, active, participle, singular, acusative, masculine - adverbial participle - guide along a straight path
Sense: to analyze correctly - cut straight - to interpret or analyze properly (perhaps by making appropriate distinctions); conceived of as cutting something in a straight line.
orthotomeo (ὀρθοτομέω, 3718), lit., “to cut straight” (orthos, “straight,” temno, “to cut”), is found in 2 Tim. 2:15, KJV, “rightly dividing,” RV, “handling aright” (the word of truth); the meaning passed from the idea of cutting or “dividing,” to the more general sense of “rightly dealing with a thing.” What is intended here is not “dividing” Scripture from Scripture, but teaching Scripture accurately. Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 178). T. Nelson.
The man who handles the word of the truth properly does not change, pervert, mutilate, or distort it, neither does he use it with a wrong purpose in mind. On the contrary, he prayerfully interprets Scripture in the light of Scripture. He courageously, yet lovingly, applies its glorious meaning to concrete conditions and circumstances, doing this for the glory of God, the conversion of sinners, and the edification of believers. Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Pastoral Epistles (Vol. 4, p. 263). Baker Book House.
3. A Workman exemplifies the Scriptures in his life - vs. 16-18
3. A Workman exemplifies the Scriptures in his life - vs. 16-18
16 But avoid worldly and empty chatter, for it will lead to further ungodliness, 17 and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, 18 men who have gone astray from the truth saying that the resurrection has already taken place, and they upset the faith of some.
“avoid” - (periistemi) - verb, present, middle, imperative, second person, singular - finite verb - stand around; avoid
Sense: to shun - go around - to avoid and stay away from deliberately; conceived of as walking around something as to avoid it.
4. periistemi (περιΐστημι, 4026), in the active voice, means “to stand around” (peri, “around,” histemi, “to stand”), John 11:42; Acts 25:7; in the middle voice, “to turn oneself about,” for the purpose of avoiding something, “to avoid, shun,” said of profane babblings, 2 Tim. 2:16; of foolish questions, genealogies, strife, etc., Titus 3:9 (KJV, “avoid”). Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 47). T. Nelson.
“worldly” - (bebelos) - adjective, accusative, plural, feminine - attributive adjective - pointless; worthless
bebēlos occurs in the NT mostly in the Pastoral Letters to describe the false teaching in Ephesus. The condemning function of the law is for the “unholy and profane” (1 Tim. 1:9). Timothy is to avoid the false teachers’ “irreverent, silly myths” (4:7) and their “irreverent babble” (6:20; 2 Tim. 2:16). The author of Hebrews describes Esau as “sexually immoral and godless” (Heb. 12:16). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 540). Zondervan.
Sense: profane - characterized by violating the sacred character of someone or something (like a place, object, or institution).
7 But have nothing to do with worldly fables fit only for old women. On the other hand, discipline yourself for the purpose of godliness;
20 O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called “knowledge”—
“empty chatter” - (kenophonia) - noun, accusative, plural, feminine - direct object - chatter; empty tank
Sense: prattle - idle or foolish and irrelevant talk; especially empty of any edifying value.
1. spemologos (σπερμολόγος, 4691), “a babbler,” is used in Acts 17:18. Primarily an adjective, it came to be used as a noun signifying a crow, or some other bird, picking up seeds (sperma, “a seed,” legō, “to collect”). Then it seems to have been used of a man accustomed to hang about the streets and markets, picking up scraps which fall from loads; hence a parasite, who lives at the expense of others, a hanger on.
Metaphorically it became used of a man who picks up scraps of information and retails them secondhand, a plagiarist, or of those who make a show, in unscientific style, of knowledge obtained from misunderstanding lectures. Prof. Ramsay points out that there does not seem to be any instance of the classical use of the word as a “babbler” or a mere talker. He finds in the word a piece of Athenian slang, applied to one who was outside any literary circle, an ignorant plagiarist. Other suggestions have been made, but without satisfactory evidence.¶
2. kenophonia (κενοφωνία, 2757), “babbling” (from kenos, “empty,” and phone, “a sound”), signifies empty discussion, discussion on useless subjects, 1 Tim. 6:20 and 2 Tim. 2:16. Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 48). T. Nelson.
20 O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called “knowledge”—
and our text this morning -
1. The babblings Timothy was to shun were profane and vain; they were empty shadows, and led to profaneness: For they will increase unto more ungodliness.
2. Error is very productive, and on that account the more dangerous: it will eat like a gangrene.
3. When men err concerning the truth, they always endeavour to have some plausible pretence for it. Hymeneus and Philetus did not deny a resurrection, but pretended it was already past.
4. Error, especially that which affects the foundation, will overthrow the faith of some. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2362). Hendrickson.
False religion and satanic lies spread faster than the truth, because the sinful human heart is more receptive to them. MacArthur, J. F., Jr. (1995). 2 Timothy (p. 79). Moody Press.
Religious deceptions are so infectious, malicious, and insidious that they are to be handled only with protective mask and gloves, as it were. Using another figure, Jude says that those who are in grave spiritual danger should be snatched “out of the fire” (Jude 23) like a hot ember. It was in a similar figurative way that the high priest Joshua, who had become corrupted like the rest of the priesthood, was divinely retrieved and spared, like “a brand plucked from the fire” (Zech. 3:2). MacArthur, J. F., Jr. (1995). 2 Timothy (p. 79). Moody Press.
Illustration in our text -
“gangrene” - (gangraina) - noun, nominative, singular, feminine - subject of the dependent clause - gangrene; cancer
Sense: gangrene - the localized death of living cells (as from infection or the interruption of blood supply); if not treated will continue to eat away at tissue until the eventual death of the patient.
gangraina (γάγγραινα, 1044), “an eating sore,” spreading corruption and producing mortification, is used, in 2 Tim. 2:17, of errorists in the church, who, pretending to give true spiritual food, produce spiritual gangrene. Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 261). T. Nelson.
Who are these guys that are mentioned in our text?
Look at 1 Timothy 1:6ff and vs. 20
Resurrection. The Gnostics conceived of resurrection allegorically, as referring to an acquaintance with truth, occurring at baptism. Pfeiffer, C. F., & Harrison, E. F., eds. (1962). The Wycliffe Bible Commentary: New Testament (2 Ti 2:14). Moody Press.
To deny the bodily resurrection is to deny Christ’s resurrection, and if Christ is not raised, then the gospel message is empty (1 Cor 15:12–17). To deny the resurrection is to deny the truth of the gospel. But the doctrine came under early attack in Corinth (1 Cor 15:12) and elsewhere (2 Thess 2:1–2). Many suggest that Paul’s teaching of spiritual death and rising to life (2 Tim 2:11; Rom 6:1–11; Col 2:20–3:4; cf. Eph 2:6; 5:14) had been perverted by replacing the bodily with the spiritual resurrection and hence denying the bodily resurrection. Mounce, W. D. (2000). Pastoral Epistles (Vol. 46, pp. 527–528). Word, Incorporated.
4. A Workman understands the doctrine of Bibliology - vs. 19
4. A Workman understands the doctrine of Bibliology - vs. 19
19 Nevertheless, the firm foundation of God stands, having this seal, “The Lord knows those who are His,” and, “Everyone who names the name of the Lord is to abstain from wickedness.”
19. Here the ASV translation is preferable. Foundation seems to imply both the foundation and the temple, the church, as in I Tim 3:15; Eph 2:20; Mt 16:18. Seal. A mark of ownership and authentication. Knoweth. This quotation is taken from the LXX of Num 16:5, with allusions to verses 26, 27 of the same passage (cf. Mt 7:23; Jn 10:14). Every one that nameth the name means every one who names the name of Christ as his Lord. No one distinct passage is cited in this statement, but the sense of many passages is compressed in it. Pfeiffer, C. F., & Harrison, E. F., eds. (1962). The Wycliffe Bible Commentary: New Testament (2 Ti 2:19). Moody Press.
SO WHAT??
What kind of Workman are you?
Ministers must be workmen; they have work to do, and they must take pains in it. Workmen that are unskilful, or unfaithful, or lazy, have need to be ashamed; but those who mind their business, and keep to their work, are workmen that need not be ashamed. And what is their work? It is rightly to divide the word of truth. Not to invent a new gospel, but rightly to divide the gospel that is committed to their trust. To speak terror to those to whom terror belongs, comfort to whom comfort; to give every one his portion in due season, Mt. 24:45. Observe here, 1. The word which ministers preach is the word of truth, for the author of it is the God of truth. 2. It requires great wisdom, study, and care, to divide this word of truth rightly; Timothy must study in order to do this well. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2362). Hendrickson.
What are you doing with the Scriptures?
It is only with a thorough knowledge of God’s truth that falsehood and deceit can be recognized, resisted, and opposed. MacArthur, J. F., Jr. (1995). 2 Timothy (p. 70). Moody Press.
As Christians become less and less familiar with Scripture and sound doctrine on a firsthand, regular basis, they become easy prey for jargon that sounds Christian but strongly mitigates against God’s truth. MacArthur, J. F., Jr. (1995). 2 Timothy (p. 73). Moody Press.