2 Timothy 2:15

14. Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. 14. Haec admone, contestans coram Domino, ne verbis disceptent, ad nullam utilitatem, ad subversionem audientium 15. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 15. Stude to ipsum probatum exhibere Deo, operarioum non erubescentem, recte secanem sermonem vertitatis. 16. But shun profane and vain babblings: for they will increase unto more ungodliness. 16. Caeterum profanas clamorum inanitates omitte; ad majorem enim proficiunt impietatem. 17. And their word will eat as doth a canker: of whom is Hymen?us and Philetus; 17. Et sermo eorum, ut gangraena, pastionem habebit, quorum de numero est Hymeneus et Philetus 18. Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. 18. Qui circa veritatem aberrarunt, dicentes resurrectionem jam esse factam, et subvertunt quorundam fidem. 14 Remind them of these things. The expression (tauta) these things, is highly emphatic. It means that the summary of the gospel which he gave, and the exhortations which he added to it, are of so great importance, that a good minister ought never to be weary of exhibiting them; for they are things that deserve to be continually handled, and that cannot be too frequently repeated. "They are things" (he says) "which I wish you not only to teach once, but to take great pains to impress on the hearts of men by frequent repetition." A good teacher ought to look at nothing else than edification, and to give his whole attention to that alone. [170] On the contrary, he enjoins him not only to abstain from useless questions, but likewise to forbid others to follow them. [171] Solemnly charging them before the Lord, not to dispute about words. Logomachein means to engage earnestly in contentious disputes, which are commonly produced by a foolish desire of being ingenious. Solemn charging before the Lord is intended to strike terror; [172] and from this severity we learn how dangerous to the Church is that knowledge which leads to debates, that is, which disregards piety, and tends to ostentation; of this nature is the whole of that speculative theology, as it is called, that is found among the Papists. For no use, On two grounds, logomachia, or "disputing about words," is condemned by him. It is of no advantage, and it is exceedingly hurtful, by disturbing weak minds. Although in the version I have followed Erasmus, because it did not disagree with Paul's meaning, yet I wish to inform my readers that Paul's words may be explained in this manner, "That which is useful for nothing." The Greek words are, eis ouden chresimon, and I read chresimon in the accusative case, and not in the nominative. The style will thus flow more agreeably; as if he had said, "Of what use is it, when no good comes from it, but much evil? for the faith of many is subverted." Let us remark, first, that, when a manner of teaching does no good, for that single reason it is justly disapproved; for God does not wish to indulge our curiosity, but to instruct us in a useful manner. Away with all speculations, therefore, which produce no edification! But the second is much worse, when questions are raised, which are not only unprofitable, but tend to the subversion of the hearers I wish that this were attended to by those who are always armed for fighting with the tongue, and who, in every question are looking for grounds of quarreling, and who go so far as to lay snares around every word or syllable. But they are carried in a wrong direction by ambition, and sometimes by an almost fatal disease; which I have experienced in some. What the Apostle says about subverting is shown, every day, by actual observation, to be perfectly true; for it is natural, amidst disputes, to lose sight of the truth; and Satan avails himself of quarrels as a presence for disturbing weak persons, and overthrowing their faith. 15 Study to shew thyself to be approved by God Since all disputes about doctrine arise from this source, that men are desirous to make a boast of ingenuity before the world, Paul here applies the best and most excellent remedy, when he commands Timothy to keep his eyes fixed on God; as if he had said; "Some aim at the applause of a crowded assembly, but do thou study to approve thyself and thy ministry to God." And indeed there is nothing that tends more to check a foolish eagerness for display, than to reflect that we have to deal with God. A workman that doth not blush Erasmus translates anepaischunton "that ought not to blush." I do not find fault with that rendering, but prefer to explain it actively, "that doth not blush;", both because that is the more ordinary meaning of the word as used by Greek writers, and because I consider it to agree better with the present passage. There is an implied contrast. Those who disturb the Church by contentions break out into that fierceness, because they are ashamed of being overcome, and because they reckon it disgraceful that there should be anything that they do not know. Paul, on the contrary, bids them appeal to the judgment of God. And first, he bids them be not lazy disputants, but workmen. By this term he indirectly reproves the foolishness of those who so greatly torment themselves by doing nothing. Let us therefore be "workmen" in building the Church, and let us be employed in the work of God in such a manner that some fruit shall be seen then we shall have no cause to "blush;" for, although in debating we be not equal to talkative boasters, yet it will be enough that we excel them in the desire of edification, in industry, in courage, and in the efficacy of doctrine. In short, he bids Timothy labor diligently, that he may not be ashamed before God; whereas ambitious men dread only this kind of shame, to lose nothing of their reputation for acuteness or profound knowledge. Dividing aright the word of truth. This is a beautiful metaphor, and one that skillfully expresses the chief design of teaching. "Since we ought to be satisfied with the word of God alone, what purpose is served by having sermons every day, or even the office of pastors? Has not every person an opportunity of reading the Bible?" [173] But Paul assigns to teachers the duty of dividing or cutting, [174] as if a father, in giving food to his children, were dividing the bread, by cutting it into small pieces. He advises Timothy to "cut aright," lest, when he is employed in cutting the surface, as unskillful people are wont to do, he leave the pith and marrow untouched. Yet by this term I understand, generally, an allotment of the word which is judicious, and which is well suited to the profit of the hearers. Some mutilate it, others tear it, others torture it, others break it in pieces, others, keeping by the outside, (as we have said,) never come to the soul of doctrine. [175] To all these faults he contrasts time "dividing aright," that is, the manner of explaining which is adapted to edification; for that is the rule by which we must try all interpretation of Scripture. 16 But avoid profane and unmeaning noises My opinion as to the import of these words has been stated in my commentary on the last chapter of the First Epistle to Timothy; and my readers will find it there. [176] For they will grow to greater ungodliness. That he may more effectually deter Timothy from that profane and noisy talkativeness, he states that it is a sort of labyrinth, or rather a deep whirlpool, from which they cannot go out, but into which men plunge themselves more and more. 17 And their word will eat as a gangrene I have been told by Benedict Textor, a physician, that this passage is badly translated by Erasmus, who, out of two diseases quite different from each other, has made but one disease; for, instead of "gangrene," he has used the word "cancer." Now Galen, in many passages throughout his writings, and especially where he lays down definitions in his small work "On unnatural swellings," distinguishes the one from the other. Paul Aegineta, too, on the authority of Galen, thus in his sixth book defines a "cancer;" that it is "an unequal swelling, with inflated extremities, loathsome to the sight, of a leaden color, and unaccompanied by pain." Next, he enumerates two kinds, as other physicians do; for he says that some "cancers" are concealed and have no ulcer; while others, in which there is a preponderance of the black bile from which they originate, are ulcerous. Of the "gangrene," on the other hand, Galen, both in the small work already quoted, and in his second book to Glauco, Aetius in his fourteenth book, and the same ?gineta in his fourth book, speak to the following effect; that it proceeds from great phlegmons or inflammations, if they fall violently on any member, so that the part which is destitute of heat and vital energy tends to destruction. If that part be quite dead, the Greek writers call the disease sphakelos the Latins sideratio, and the common people call it St. Anthony's fire. I find, indeed, that Cornelius Celsius draws the distinction in this manner, that "cancer "is the genus, and "gangrene" the species; but his mistake is plainly refuted from numerous passages in the works of physicians of high authority. It is possible, also, that he was led astray by the similarity between the Latin words "cancer" and "gangr?na." But in the Greek words there can be no mistake of that kind; for karkinos is the name which corresponds to the Latin word "cancer," and denotes both the animal which we call a crab, and the disease; while grammarians think that gangraina is derived apo tou grainein which means "to eat." We must therefore abide by the word "gangrene," which Paul uses, and which best agrees with what he says as to "eating" or "consuming." We have now explained the etymology; but all physicians pronounce the nature of the disease to be such, that, if it be not very speedily counteracted, it spreads to the adjoining parts, and penetrates even to the bones, and does not cease to consume, till it has killed the man. Since, therefore, "gangrene" is immediately followed by (nekrosis) mortification, which rapidly infects the rest of the members till it end in the universal destruction of the body; to this mortal contagion Paul elegantly compares false doctrines; for, if you once give entrance to them, they spread till they have completed the destruction of the Church. The contagion being so destructive, we must meet it early, and not wait till it has gathered strength by progress; for there will then be no time for rendering assistance. The dreadful extinction of the gospel among the Papists arose from this cause, that, through the ignorance or slothfulness of the pastors, corruptions prevailed long and without control, in consequence of which the purity of doctrine was gradually destroyed. Of the number of whom are Hymenaeus and Philetus He points out with the finger the plagues themselves, that all may be on their guard against them; for, if those persons who aim at the ruin of the whole Church are permitted by us to remain concealed, then to some extent we give them power to do injury. It is true that we ought to conceal the faults of brethren, but only those faults the contagion of which is not widely spread. But where there is danger to many, our dissimulation is cruel, if we do not expose in proper time the hidden evil. And why? Is it proper, for the sake of sparing one individual, that a hundred or a thousand persons shall perish through my silence? Besides, Paul did not intend to convey this information to Timothy alone, but he intended to proclaim to all ages and to all nations the wickedness of the two men, in order to shut the door against their base and ruinous doctrine. 18 Who, concerning the truth have erred, saying that the resurrection is already past After having said that they had departed from "the truth," he specifies their error, which consisted in this, that they gave out that "the resurrection was already past." In doing this, they undoubtedly contrived a sort of allegorical resurrection, which has also been attempted in this age by some filthy dogs. By this trick Satan overthrows that fundamental article of our faith concerning the resurrection of the flesh. Being an old and worthless dream, and being so severely condemned by Paul, it ought to give us the less uneasiness. But when we learn that, from the very beginning of the gospel, the faith of some was subverted, such an example ought to excite us to diligence, that we may seize an early opportunity of driving away from ourselves and others so dangerous a plague; for, in consequence of the strong inclination of men to vanity, there is no absurdity so monstrous that there shall not be some men who shall lend their ear to it. Footnotes: [170] "When any person comes to the sermon, let it not be to hear something that tickles the ears, or that gives pleasure; but let it be to make progress in the fear of God, and in humility, and to excite to prayer, and to confirm him in patience. If we have heard an exhortation today, and if tomorrow it is repeated to us, let us not think that this is superfluous, let us not be annoyed at it; for every person who carefully examines this subject will find it to be highly necessary for him to be reminded of the lesson which he had learned, that he may practice it well. If, therefore, God refreshes our memory with it, he has conferred on us a great favor. That is what we have to remark on this passage, when Paul says, Remind them of these things.' For undoubtedly he intended to prevent what we frequently meet with, when it is said, We have heard this before. Is not that a very common remark? Where is the little child that does not know it?" Such things are said by those who would wish to be fed with useless questions. But here the Holy Spirit desires that what is useful should be brought forward every day, because we have not sufficiently understood it, and because it must be put in practice." -- Fr. Ser. [171] "Mais de defendre aussi aux autres qu'ils ne s'y amusent point." -- "But likewise to forbid others to entertain themselves with them." [172] "Est pour donner crainte a ceux qui voudroyent faire autrement." -- "Is intended to strike terror into those who would wish to act differently." [173] "We shall find fanatics who think that it is a loss of time to come to the church to be taught. What? Is not all the doctrine of God contained in the Bible? What more can be said on the subject?' It is making them little children (they will say) to come here to be taught; but grown people may dispense with it. What? Must there be all this preaching? There are but two points in Scripture, that we ought to love God and to love our neighbor. We have not heard these things merely from those who come to relate them; but the most distinguished scholars of those who vomited out these blasphemies have themselves declared them to us. I could name the day when it was said, and the houses, and the hour, and the people who were present, and how wicked men poured out their venom and their passion against God, to overthrow and destroy all religion, if it were possible; that is but too well known. On the contrary, Paul shews us here, that if we have only the Holy Scripture, it is not enough that each of us read it in private, but the doctrine drawn from it must be preached to us in order that we may be well informed" -- Fr. Ser. [174] "De couper et tailler." -- "Of cutting and carving." [175] "A l'ame de la doctrine." [176] See [13]p. 173.

{9} Study to shew thyself approved unto God, a workman that needeth not to be ashamed, {e} rightly dividing the word of truth. (9) The fifth admonition: a minister must not be an idle disputer, but a faithful steward in correctly dividing the word of truth, in so much that he must stop the mouths of other vain babblers. (e) By adding nothing to it, neither deleting anything, neither mangling it, nor rending it apart, nor distorting it: but marking diligently what his hearers are able to bear, and what is fit to edifying.

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Study to show thyself — There are crept into God’s sanctuary such Levites to divide the word, that are not worthy the place of Gibeonites to cleave wood; like those unlearned logicians in Plato, Lacerant doctrinas, sicut caniculi panniculos, saith he; they tear up a text, and torment it, they wrest the Scriptures and wrong them, set them upon the rack, and make them speak what they never meant. These should be driven from the work, as those bastard Levites were by the Tirshatha, Ezra 2:63 . Rightly dividing the word of God — The Syriac renders it, "Rightly preaching the word." Aeschines saith, an orator’s oration and the law (so a preacher’s sermon and the word) must be unisons. χρη το αυτο φθεγγεσθαι τον ρητορα και τον νομον . Aesch. And if Galen could say, that in anatomizing man’s brain, physicians must carry themselves as men do in the temple, how much more must divines do so, in dividing God’s Holy Word! The metaphor seems to be taken either from the priests of the law, who were to cut up the sacrifices accurately, and to lay them upon the altar orderly; or else from householders, that cut and carve to every one at table their share of meat. So must ministers, and not do as he in the emblem, that gave straw to the dog and a bone to the ass, but see that every one have their proper portion: this is workmanlike, such as need not be ashamed.

Study to show thyself approved unto God; let it be thy study, not to please men, to get their hum and applause for speaking quaintly, learnedly, or smoothly, but to approve thyself to God, who is thy Master in this work, and whom thou oughtest to serve. A workman that needeth not to be ashamed; a workman that doth his work so well, and faithfully, that he need not be ashamed, whoever looketh and judgeth upon it. Rightly dividing the word of truth; oryotomounta, rightly cutting out; we translate it rightly dividing: it is not material whether the metaphor be drawn from the priests right cutting out their sacrifices, so as all had their shares in them; or from carpenters cutting out their timber, cutting off the sappy part, and by a right line dividing the other parts; or from cooks, or carvers, or parents rightly dividing a dish of meat among several guests or children; or from those that use to cut out ways; or from husbandmen cutting out furrows, &c. The sense is, rightly handling the word of God, and giving to all their portion. For their notion who would make the sense of it, cutting out a right way for others by thy example, because the word oryotomein sometimes signifies to cut a right way, it no way agreeth to the text, for whatever the verb signifies alone, he is meanly skilled in the Greek that knows not it cannot have that sense, being joined (as here) with ton logon thv alhyeiav, the word of truth.

Study to show thyself approved unto God,.... The Alexandrian copy reads, "to Christ"; see Romans 16:10 . Not unto men, as pleasing them; for such who study to please men, are not the servants of Christ; and sometimes those that are approved to and by men, are disapproved of by God and Christ: but unto God, showing all fidelity and uprightness; speaking out the Gospel openly, and freely, with all sincerity, as in the sight of God; commending themselves to him, and to every man's conscience, by manifestation of the truth; and such will hear, "Well done, good and faithful servant" another day. A workman that needeth not to be ashamed; the ministry of the word is a work, and it is a good work; and those that perform it aright are worthy of honour and esteem; and it requires industry, diligence, and application, and for which no man is sufficient without the grace of God; and those who are employed in it are workmen, workers together with God, and labourers in his vineyard: and such who are faithful and diligent ones, "need not to be ashamed"; such do not cause shame, neither in themselves nor in others, as false teachers do, who foam out their own shame, and as negligent ministers of the word, and such whose lives are not agreeable to the doctrines they preach; nor have they any reason to be ashamed, neither of the Gospel, which they preach, nor of their sufferings, which they endure for the sake of it, nor of their upright ministrations of the word; and as they are not afraid to suffer shame for the sake of Christ now, they will not be ashamed before him at his coming. rightly dividing, or "cutting" the word of truth; that is, the Scriptures of truth, Daniel 10:21 which come from the God of truth, are concerning Christ, who is the truth, and are dictated and led into by the spirit of truth, and contain in them nothing but truth: to divide the word, is not merely to divide the text into its proper parts, though care should be taken that this be done aright; and some think that the allusion is to the verses of the Hebrew Bible, which are called "divisions", sections, or cuttings, from the word "to cut" or "divide", being cut or divided one from another; hence those that were employed in the law, and were conversant with the sacred writings, and exercised therein, were called , "cutters", or "dividers of the law" (e); and so is one that is well versed in the Bible, and knows every part of it, and readily uses it, in speaking or writing; and such an one was Timothy, 2 Timothy 3:15 though I rather think the apostle refers to a wrong way of dividing the Scriptures by the Jews, to which he opposes the right dividing of them. They had used not only to take away a letter out of one word, and add it to another, and so expound the text, but to remove words in it, and make that which went before to go behind, and that which was behind to go before; and this they call a sharp knife, which , "cuts and divides the Scriptures" (f): but this way, which his countrymen used, the apostle would not have Timothy, and other Gospel ministers, make use of; for this is not rightly to divide, but to mangle and tear in pieces the word of truth. Moreover, to divide the word of truth, or to cut it, is to cut it open, and dissect its several parts, and search and look into the inside and bottom of it, for to find out every truth contained in it, and lay them open to others; and may be, as some have thought, an allusion to the cutting open the sacrifices, and laying the parts of them aright, and in a decent manner: to which may be added, that since ministers of the Gospel are stewards, and who, when wise and faithful, give to everyone of the household their portion of meat in due season; the metaphor may be taken from such, and from masters and governors of families, who cut up the food, and distribute it to each, according to their age and appetite; and so the ministers of the Gospel are to distribute the spiritual food of the word to babes in Christ, and to grown Christians, according to their capacities, and suitable to their cases and circumstances, dividing to everyone what is proper for him: in short, one that divides the word of truth rightly, is, as the Vulgate Latin version renders it, one that "rightly handles"; or, as the Syriac version, that "rightly preaches the word of truth"; who gives the true sense of Scripture, does not pervert and wrest it, and take from it, or add to it; who points out the truth in it, and shows unto men the way of salvation, and plainly and faithfully preaches the Gospel contained in it, without keeping back anything that is profitable, but declares the whole counsel of God. This same Greek word is used by the Septuagint in Proverbs 3:6 where it answers to the Hebrew word which signifies to direct the way, and make it plain; and may here design a plain and open interpretation of the word of God: and to answer these several characters in the text should be the studious concern of every Gospel minister; and study is necessary thereunto; it requires great care that a man take heed to himself, and to his doctrine; and great industry, diligence, and application, and much reading, meditation, and prayer. (e) Vid. Fuller Miscell. Saora, l. 3. c. 16. (f) Halichot Olim, port. 4. c. 3. p. 192.

Those disposed to strive, commonly strive about matters of small moment. But strifes of words destroy the things of God. The apostle mentions some who erred. They did not deny the resurrection, but they corrupted that true doctrine. Yet nothing can be so foolish or erroneous, but it will overturn the temporary faith of some professors. This foundation has two writings on it. One speaks our comfort. None can overthrow the faith of any whom God hath chosen. The other speaks our duty. Those who would have the comfort of the privilege, must make conscience of the duty Christ gave himself for us, that he might redeem us from all iniquity, Tit 2:14. The church of Christ is like a dwelling: some furniture is of great value; some of smaller value, and put to meaner uses. Some professors of religion are like vessels of wood and earth. When the vessels of dishonour are cast out to be destroyed, the others will be filled with all the fulness of God. We must see to it that we are holy vessels. Every one in the church whom God approves, will be devoted to his Master's service, and thus fitted for his use.

15. Study—Greek, "Be earnest," or "diligent." to show—Greek, "present," as in Ro 12:1. thyself—as distinguished from those whom Timothy was to charge (2Ti 2:14). approved—tested by trial: opposed to "reprobate" (Tit 1:16). workman—alluding to Mt 20:1, &c. not to be ashamed—by his work not being "approved" (Php 1:20). Contrast "deceitful workers" (2Co 11:13). rightly dividing—"rightly handling" [Vulgate]; "rightly administering" [Alford]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (1Co 4:1) cutting and distributing bread among his children [Vitringa and Calvin], (Lu 12:42). The Septuagint, Pr 3:6; 11:5, use it of "making one's way": so Bengel here takes Paul to mean that Timothy may make ready a straight way for "the word of truth," and may himself walk straight forward according to this line, turning neither to the right nor to the left, "teaching no other doctrine" (1Ti 1:3). The same image of a way appears in the Greek for "increase" (see on [2498]2Ti 2:16). The opposite to "rightly handling," or "dispensing," is, 2Co 2:17, "corrupt the word of God." truth—Greek, "the truth" (compare 2Ti 2:18).

Study to show thyself approved unto God - Give diligence 2 Peter 2:10 , or make an effort so to discharge the duties of the ministerial office as to meet the divine approbation. The object of the ministry is not to please men. Such doctrines should be preached, and such plans formed, and such a manner of life pursued, as God will approve. To do this demands study or care - for there are many temptations to the opposite course; there are many things the tendency of which is to lead a minister to seek popular favor rather than the divine approval. If any man please God, it will be as the result of deliberate intention and a careful life. A workman that needeth not to be ashamed - A man faithfully performing his duty, so that when he looks over what he has done, he may not blush. Rightly dividing the word of truth - The word here rendered "rightly dividing," occurs nowhere else in the New Testament. It means, properly, "to cut straight, to divide right;" and the allusion here may be to a steward who makes a proper distribution to each one under his care of such things as his office and their necessities require; compare the notes at Matthew 13:52 . Some have supposed that there is an allusion here to the Jewish priest, cutting or dividing the sacrifice into proper parts; others, that the allusion is to the scribes dividing the law into sections; others, to a carver distributing food to the guests at a feast. Robinson (Lexicon) renders it, "rightly proceeding as to the word of truth;" that is, rightfully and skillfully teaching the word of truth. The idea seems to be, that the minister of the gospel is to make a proper distribution of that word, adapting his instructions to the circumstances and wants of his hearers, and giving to each that which will be fitted to nourish the soul for heaven.