2 Timothy 2.14b-Timothy Was to Avoid Pointless Arguments About Words Because They Destroy Those Who Hear Such Arguments
Wenstrom Bible Ministries
Pastor-Teacher Bill Wenstrom
Wednesday May 5, 2015
Second Timothy: Second Timothy 2:14b-Timothy Was to Avoid Pointless Arguments About Words Because They Destroy Those Who Hear Such Arguments
Lesson # 42
2 Timothy 2:14 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. (NASB95)
Once again, we have the apostle Paul employing the figure of asyndeton in order to emphasize with Timothy the solemn nature of this second command which is also directly tied to Paul’s trustworthy statement in Second Timothy 2:11-13.
“In the presence of God” is composed of the following: (1) preposition enopion (ἐνώπιον), “in the presence of” (2) articular genitive masculine singular form of the noun kurios (κύριος), “the Lord.”
We have a textual problem to address here in this prohibition found in Second Timothy 2:14.
NET Bible “Most witnesses (A D Ψ 048 1739 1881 𝔐 sy) have κυρίου (kuriou, “Lord”) instead of θεοῦ (theou, “God”) here, while a few have Χριστοῦ (Christou, “Christ”; 206 {429 1758}). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) is the expression ἐνώπιον κυρίου found. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.”
One must also ask the all important question, namely what reading best explains the origin of the others?
It would appear that the reading ἐνώπιον κυρίου would be the reading that best explains the reading ἐνώπιον θεοῦ since this appears elsewhere in the Pastorals.
Thus, some scribes believed ἐνώπιον κυρίου was in error because Paul uses ἐνώπιον θεοῦ elsewhere in the Pastorals.
We can’t say the same thing about ἐνώπιον θεοῦ since it doesn’t explain the appearance of the reading ἐνώπιον κυρίου.
So if ἐνώπιον κυρίου is the original, then which member of the Trinity is being referred to in this prepositional phrase?
The last time the noun kurios appeared in Second Timothy was in Second Timothy 2:7.
However, even though the Holy Spirit is the referent of the noun kurios the last time it appeared in Second Timothy 2:7, the Spirit is not in view here in Second Timothy 2:14.
This is indicated by the improper preposition enopion which pertains to judgment and specifically the judgment of Timothy’s actions in relation to this prohibition to not wrangle about words.
Therefore, this preposition is a reminder to Timothy that he will be held accountable to the member of the Trinity who is identified by the noun kurios.
The Scriptures teach that every church age believer will appear at the Bema Seat which will be conducted by Jesus Christ and not the Father or the Spirit.
Therefore, this prepositional phrase emphasizes with Timothy that he will held accountable by Jesus Christ at the Bema Seat if he fails to faithfully obey Paul’s Spirit inspired prohibition to not wrangle about words.
It also emphasizes that this prohibition ultimately originates with Jesus Christ who is observing Timothy’s actions to testify to his faithfulness or unfaithfulness, which will be determined by his observance of this prohibition or failure to do so.
“Not to wrangle about words” is composed of the following: (1) negative particle mē (μή), “not” (2) present active infinitive form of the verb logomacheō (λογομαχέω), “to wrangle about words.”
The verb logomacheō means “to argue about words” since it pertains to disputing or quarrelling about the meaning or use of words or splitting hairs about words.
The word’s meaning is negated by the negative particle mē, which means “not” which denies any idea of Timothy arguing with others about the meaning of words.
These two words form a prohibition which forbids Timothy from arguing with others about the meaning or usage of words.
“Which is useless” is composed of the following: (1) preposition epi (ἐπί) (2) accusative neuter singular form of the adjective oudeis (οὐδείς) (3) accusative neuter singular form of the adjective chrēsimos (χρήσιμος) and altogether they are translated “useless” by the NASB95.
The adjective chrēsimos means “useful” since it pertains to value or having a valid use or function.
The word’s meaning is emphatically negated by the adjective oudeis which emphatically negates the idea that arguing about words is useful or a benefit to anyone or has a valid function.
The adjective chrēsimos is the object of the preposition epi which functions as a marker of purpose indicating that Timothy was not to argue about words “for absolutely no useful purpose.”
“And leads to the ruin of the hearers” is composed of the following: (1) preposition epi (ἐπί), “to” (2) dative feminine singular form of the noun katastrophē (καταστροφή), “the ruin” (3) articular genitive masculine plural present active participle form of the verb akouō (ἀκούω), “of the hearers.”
The noun katastrophē is used in the context of Timothy avoiding semantic arguments which “causes the destruction” spiritually of those who hear these arguments.
The word speaks of doing serious harm to another with the implication of misleading someone.
Thus, the word speaks of arguing about words with another person so that this argument causes serious harm to the person listening in the sense that it leads them astray.
The noun katastrophē is in the dative case and is the object of the preposition epi which this time functions as a marker of cause indicating that Timothy to avoid arguing about words for absolutely no useful purpose “because” it causes the destruction of those who hear such arguments.
Second Timothy 2:14 Continue to make it your habit of bringing into remembrance these things. I solemnly charge in the presence of the Lord not to at any time argue about words for absolutely no useful purpose because those who hear are destroyed. (Author’s translation)
After issuing the command in Second Timothy 2:14 for Timothy to continue making it his habit of bringing into remembrance his trustworthy statement in Second Timothy 2:11-13, the apostle Paul then issues a solemn prohibition.
He solemnly charges in the presence of the Lord not to at any time argue about words for absolutely no useful purpose.
The reason for this prohibition is that those hear such arguments will be destroyed spiritually by them.
Paul tells Timothy that these pointless arguments about words and their meaning and usage in the Old Testament can destroy those who hear such arguments.
He is speaking of someone listening to these semantic arguments which will only harm spiritually the Christian as well as the non-Christian because these arguments lead them astray from what they need to hear spiritually.
In the case of the non-Christian these arguments lead them astray from what they need to hear, namely the gospel for their eternal salvation.
These arguments lead the non-Christian astray from hearing the gospel for their salvation so that they might receive the forgiveness of sins and be delivered from eternal condemnation.
In the case of the Christian, it leads them astray from hearing what they need to hear, namely the gospel again.
These arguments lead the Christian astray because it leads them away from hearing that they have been identified with Christ in His crucifixion, death, burial, resurrection and session.
They lead the Christian astray from hearing that they need to appropriate by faith their identification with Christ.
They appropriate this identification with Christ by considering themselves dead to the sin nature and alive to God so as to experience victory over sin and Satan.
So these semantic arguments destroy those who hear because they lead the hearers away from what really matters, namely they need to hear about the death and resurrection of Jesus Christ and how it applies to them and how it benefits them.
In Second Timothy 2:23-26 the apostle Paul issues Timothy a similar warning as the one here in Second Timothy 2:14.
So Paul in Second Timothy 2:14 forbids Timothy from arguing with others about the meaning or usage of words.
Paul issues Timothy similar prohibitions in First Timothy 1:3-7.
We not only can compare the prohibition in Second Timothy 2:14 with Paul’s statements in First Timothy 1:3-7 but also we can compare it with Paul’s statements in First Timothy 4:7, First Timothy 6:3-5 and Titus 3:9.
All these passages mention the argumentative nature of the apostate pastors in Ephesus who were led astray by the Judaizers.