Timothy II - Expositional Study
MEET THREE GROUPS
Scripture Reading: 2 Timothy 2:22-26 (KJV)
Introduction
First, we consider the "them" of verse 22; then, the "those" of verse 25; and the "they" of verse 26. All Christian workers are likely to meet them. As a leader, Timothy certainly will. What shall be his, and our, attitude and behavior toward them?
We begin with the delightful company of the real. "Them that call on the Lord out of a pure heart" (v. 22). False teachers, such as those he referred to earlier in the chapter, and those who followed them, would "call" on Him, but not "out of a pure heart." On the other hand, these are sincere Christians. Not perfect: they had their failings and in all likelihood would readily acknowledge it. But, God Who reads hearts knew that in spite of failures, they were sincere. Consider that poignant scene by the lakeside, when to match his threefold sleep and his threefold denial, Peter is given the threefold challenge, and how in answer to the searching examination, the disciple answers, "Lord, Thou knowest all things, Thou knowest that I love Thee?" (John 21:17). In spite of my dreadful fall, Thou knowest that I do love Thee! Nobody else would know it, seeing I have treated Thee so shamefully, but Thou knowest! Yes, he was real; and so are those of whom the apostle here speaks. We might pause a moment and search our own hearts to see if we have a place in this delightful company. How is Timothy to conduct himself in relation to them? Two things, it appears, are to characterize his behavior: One, negative – "Flee"; the other, positive – "Follow".
He is to "Flee youthful lusts..." Mark that word "youthful". Timothy is young for the leadership responsibilities resting on his shoulders; much will be expected of him. He will be a junior to the "elders" of Ephesus. If he is to be the success and blessing he longs to be, He will have to be tactful in his approach and attitude. The older Christians may, at times, be less than easy. A year earlier, Paul thought it necessary to warn Timothy, "Let no man despise thy youth" (1 Tim. 4:12).
"Lusts" – is not to be restricted to the special meaning that the word bears for us. Sometimes, as in 1 Peter 2:11, it is "fleshly lusts" that are in mind. But the New Testament uses the word in a wider sense, i.e., for any strong desire or longing or tendency. The natural proclivities of youth are likely to be of especial danger, even in Christian work, especially when a young man is placed in a leadership roll. The youthful tendency of: always wanting one's own way, when the situation may sometimes be best dealt with by giving way; desiring to always be in evidence, when often the best work for a leader or any Christian is done in the background; being overly fond of novelty in teaching, taking up the latest movement of thought without properly weighing it; being in a hurry, having little or no patience to work quietly for the desired end, an end that must be, and must be now, or sooner. It should here be pointed out that these things are not the exclusive propensities of youth. In some cases, older folks are as liable to exhibit such weaknesses. But, it is probably true to say that with delightful exceptions they are the peculiar property of youth at large.
Such might cause havoc in Christian service. So, young Timothy is encouraged to "Flee" them. But, is the Christian ever to flee? "Resist the devil, and he will flee from you" (James 4:7) – he will do the fleeing. Surely, the Christian should never turn his back on the enemy? Is not that why, in "the whole armour of God" (Eph. 6:13-18), there is no protection for the back? No, we must give up that notion; for the Roman soldier's "breastplate" was a contraption that covered his whole body, back and front. The truth is that there are times when the only safe, and right, thing to do is flee. Such is the advice here; that we should put the greatest possible distance between ourselves and these things which might easily spoil our influence, and ruin our service. Timothy must be on his guard, and on the run. Otherwise, he could quickly jeopardize his ministry.
But all this is negative. On the positive side, he is to "Follow". Not on his own account merely, but "with them": adopting this procedure mutually. What, then, shall Timothy be careful to pursue, and encourage them to pursue along with him?
He first encourages them to pursue along with him "Righteousness" – that is, right dealing. Are we always careful to practice this among our brethren? On what foundation of truth do we, today, criticize and cut one another publicly? Sometimes we behave in an extraordinary and shocking way to our Christian brothers.
Then he encourages them to pursue along with him "Faith" – faithfulness and fidelity. Can folks always rely on us: to keep our word, to do our duty, to do a good turn? Can God trust us?
He then encourages them to pursue along with him "Charity" – love, without which all else is cold and hard. It is possible to be absolutely correct and still be cold and hard. Some of us need the fire of love to make our righteousness and faithfulness glow with warmth.
Then last he then encourages them to pursue along with him "Peace" – no friction, untroubled fellowship, no grit in the machinery to spoil its smooth running and its working efficiency. In the fellowship there is occasional friction between leaders and members, between members, etc. Sometimes a member complains that another is against him; sometimes it is more widespread and he says that everybody is against him. In this latter case, the member should first enquire of himself whether it is he that is wrong. It may not be so, but it might be. Like the fond mother who stood on the pavement watching a company of soldiers go by. They were a fine group of men, and marching well. The lady's son was among them. Presently it dawned on her that something was wrong. Turning to a neighbor, she said, "Look, my son is the only one in step". It may be that one of us who is wrong. If in honesty any one of us finds it to be so, then we need to change our step, get right, and get in tune with the others, so there may be nothing to mar the untroubled fellowship.
Winning Esteem – "Ye should follow His steps" (1 Pet. 2:21). Timothy will find that this delightful company will be refreshment to him, as well as a great power in the work. And if, by his fleeing and following, he can avoid injuring the fellowship, he will find it to be infinitely worthwhile, whatever the cost to himself. If he is wise, he will spare no pains in the matter, and will be rewarded by discovering that these negative and positive qualities have combined to win for him the esteem and affection that elders and members are not normally ready to give a youthful leader.
Now we come to the difficult company of the rebellious – "Those that oppose themselves". Sooner or later we will meet up with opposition. Sometimes it comes from outside the church. We should not be unduly alarmed at that. Perhaps we should be disturbed if there is no opposition. This might mean there is no real "bite" in our message, not sufficient "drive" in our work to cause any concern to the enemy. However, Paul is here probably dealing with the opposition that may arise within the church, which is always more difficult to tackle. He is seeking to prepare his "son" to meet it, in whatever form it may arise, and from whatever direction it may come. What, then, will be the wise course to pursue in the face of opposition from either from within or without?
First, Timothy needs to decline their disputes – "Foolish and unlearned questions avoid" (that word "unlearned" is interesting). It means undisciplined. It is the word one would use to designate an undisciplined child. Such a person is truly difficult. Such a person is: uncomfortable, unattractive, and unseemly. There are such things as undisciplined questions that ought never be asked or discussed because they pry into hidden matters, probing into things God has not seen fit to reveal, playing with spirits, "Profane and vain babblings" (v. 16).
Second, Timothy needs to decline their disputes – "They do gender strifes". They certainly gender nothing else. Talk and argument can become a subtle danger. Spiritually, it gets us nowhere; and it often ministers to bickering and temper: heat, without light. One can triumphantly win an argument and still be wrong. On the other hand, one can be brow-beaten, crestfallen and badly beaten in an argument, and still be right. Success in an argument may not depend on accuracy of knowledge, but on nimbleness of wit and glibness of tongue. It is much better to "avoid" it, especially if concerned with undisciplined questions.
Third, Timothy needs to decline their disputes – "The servant of the Lord must not strive". There are occasions when, as Jude 3 tells us, he is bound to "earnestly contend for the faith which was once delivered unto the saints". But, do not imagine that Paul had that sort of thing in mind at this point. The servant of the Lord must not be quarrelsome in the way in which he maintains the truth. The quarrelsome partisan can be little help to the cause, and is liable to be a stumbling-block to those that oppose themselves. On the other hand, these opposers can themselves be very quarrelsome; wanting to argue, not to learn the truth but only to get at you for argument's sake only. Like the Irishman who trailed his coat hoping for someone to step on it, only because he loved a row! The answer is to "avoid" or decline any such embroilment.
However, we must deal with their difficulties. To that end, Timothy, like us, is to be "apt to teach". Paul said the same thing in 1 Timothy 3:2, when discussing necessary qualities. Now he repeats it for the benefit of his young friend in particular. In the Greek, "apt to teach" is one word. It means to be "explanatory". Are we explanatory Christians? Are we by word of mouth, as opportunity occurs, and by example of life, explaining to people, even opposers, the Christian: message, gospel, way, and life? Are we showing them the truth? It is vastly better to explain than to argue.
Do not forget to be "in meekness instructing". There means to be humble and selflessness about it. The aim is not to score, but to save. It was in connection with His teaching ministry that our Lord said, "I am meek and lowly in heart" and "Learn of Me" (Matt. 11:29). It is possible for even Christian teachers to be self-assertive, self-opinionated, and self-seeking. And if, as in Timothy's case, it is the younger who is to instruct the older, there is much need for meekness. Otherwise, the pupils may readily take umbrage, and the truth is easily lost. We should seek to help the opposers in their difficulties, but we must be careful to do it in the right spirit.
We are to display real sympathy. After all, why are they in the position of opposers? Were they always opposers, or is there some sad history behind their present attitude? If we knew, we might be inclined to cease being restive and annoyed with them. We might become eager, not to snub or beat them, but to help and save. In some, we might find that their antagonism arises out of a lack of opportunity. Perhaps they have never had the chance of hearing, still less of seeing and understanding the Christian way. Maybe they picked up spurious criticisms on the job, swallowing it, and repeating it like a parrot. Perhaps they were brought up in a non-believing home and do not know any better. Or, maybe their inimical spirit has grown out of some hard and bitter experience of life. Perhaps loss, pain, bereavement, or failure came and they blamed God. Yes, they got it all wrong, but let them see that you care. Do not become angry or anxious with them. Instead, try with all sympathy to be "explanatory". Sometimes sympathy will melt a cold heart and break up the hard soil, providing opportunity to sow the seed. Their hostile attitude may be born out of an evil effect of a professing Christian's inconsistency. Much harm can be done by a careless walk, and some have been 'put off' by a Christian's unworthy behavior. It is foolish to judge all Christians by the standard of a few bad ones. But, foolish or not, it is often done. In case your opposer stumbled because of a bad specimen, take great pains to demonstrate in your own person what a good Christian is like. Above all, when sympathy is needed do not be impatient.
Then, there are those whose animosity is the fruit of moral defeat. To quiet their accusing conscience they perhaps have reared up a barrier of opposition and feeling secure by pretending it does not matter. Pretending they do not care and do not believe in that 'old-fashioned' nonsense any longer. Still, do not be cross with them. You will never win them back that way. Your superiority will only drive them further away.
So, Paul provides two words to guide us in our contacts with difficult people. First, "Gentle". The Psalmist says, "Thy gentleness hath made me great" (Ps. 18:36). Here is what amazed the Psalmist: by reason of his sin, God could have dealt with him in anger, but, instead, He was gentle with him. An exercise of God's power would have impressed him. But the exhibition of His gentleness astonished him. Anything that he had subsequently done or would come to be had this as its source and secret. We need to try this quiet quality. We may be surprised how much it will accomplish. So often, after the pattern of 1 Kings 19:11-12, it has happened that the Lord manifests Himself in the "still, small voice". Not in the mighty wind, earthquake, or fire. Then, in our sympathetic way, let us be gentle with these rather awkward opposers, remembering always that according to Galatians 5:22 "gentleness" is part of "the fruit of the Spirit".
Paul provides us with a second word for dealing with difficult people – "Patient". The word used means, "patient with ill." It is a medical term. It signifies a sufferer who bore his malady bravely and uncomplainingly. Upsets and irritations caused by opposers are unpleasant symptoms which Timothy is to bear with patience. The opposer will not fail to be impressed by such a God-controlled response to what they have had to suffer.
"If God will give them repentance" – yes, that is the whole desire and longing of the Christian. No matter what the: inconvenience, trouble, or suffering, if only these souls can be reached for God. Acts 5:31 tells us that the Lord Jesus Christ was exalted Prince and Savior, "to give repentance...and forgiveness"; Acts 11:18 explains that, "God...granted repentance unto life"; and Romans 2:4 reminds us that, "the goodness of God leadeth...to repentance." May it be our privilege to show them the crucified and exalted Christ, reflecting to them the goodness of God, that through faith in Jesus Christ and obedience to His commands they may be saved.
"To the acknowledging of the truth" – implying "the accurate knowledge of the truth." The opposers have never had any knowledge of the truth or else they have lost what knowledge they once enjoyed. Now, whether blind from birth or blind from accident, each can say, "Whereas I was blind, now I see" (John 9:25). Or, in the eye-opening experience of another, "Behold, I thought...behold, now I know" (2 Kings 5:11, 15). In this way, the sad, and perhaps obstinate, opposition is overcome. How seemingly implacable was the bitter enemy to Christ of this very man who now writes to counsel young Timothy on the best method of dealing with opponents. Then, such utter repentance, root and branch was granted him by the Exalted Prince and Savior on the Damascus road, that, as he reveals to us in Galatians 1:24, the churches heard, "that he which persecuted us in times past now preacheth the faith which once he destroyed". Such repentance will automatically remove all opposers out of this difficult company into the third group that this passage speaks of, the people of the last verse of our present text.
The people of the last verse of our present text are in the desirable company of the restored – "They that recover themselves out of the snare of the devil" (v. 26). Two blessed experiences are said to have been theirs: one negative, the other positive. Paul often presents truth to us from a twofold aspect.
First, they have escaped from the devil – "Out of the snare of the devil." Many are unconsciously ensnared in this trap. They would be greatly surprised and highly incensed, if they were told they were in the devil's snare. It is only when one attempts to escape that he becomes aware of how strongly Satan can imprison us. How cleverly the devil lures us, working with and upon the thing that fascinates us. Mice do not like traps; but, they do like cheese, and there lies the tragedy. In James 1:14 we are given what one might call the physiology of temptation: "every man is tempted, when he is drawn away of his own lust, and enticed." This is the way Satan lures and draws us away. He plays upon our lust, our particular strong leaning or liking; that is the cheese he uses. And, he gets many. How did these people of Timothy's get into such an undesirable situation? They were trapped by Satan!
Second, "That they may recover themselves", and the Word gives us our clue. It means, to be restored to soberness. In a state of intoxication, these people have been entrapped; and at their awaking sober are enabled, to escape." So, they recover themselves. Consider the prodigal, in Luke 15:17, who "came to himself." He had not been himself for a long time. It seems the prodigal was intoxicated with the exuberance of his own conviviality: he had completely lost himself. But, "when he came to himself", he saw his utter folly and found his way back home. He recovered himself and so shall these folks in Ephesus (these prisoners of Satan), be restored.
Now let us briefly turn from the negative to the positive. On the positive side of this picture we observe that they are embraced by the Lord. We come now to what is a difficult problem for the expositor when studying from the King James Version. The last phrase of the chapter reads, "who are taken captive by him at his will." Who is this "him" and who is this "his"? There are two different words in the Greek; and a redoubtable authority. The two pronouns can hardly refer to the same subject. Some commentators believe that the first refers to Satan and the second to God. Conversely, there is another school (with the R.V. on their side) who hold that the first word refers back to "the servant of the Lord" (v. 24), while the second belongs to God. Only a very few consider that both words point to the devil. In his book, Grammar of the Greek New Testament (pages 706f), A.T. Robertson discusses the use and force of the second of the two words, pointing out, in his opinion, its frequent employment in a repetitive emphatic sense, taking up the former word and stressing it. But, this is not always the case. In our study, we will presently come across an instance (2 Tim. 3:9) where the same two words are used as quite obviously referring to two different people. But, this does not affect the other use already mentioned. It appears that no rule of grammar would be violated if we made both words relate to one person. In fact, some Greek scholars do make both words refer to one Person, to God Himself.
However, we conclude that the first refers to Satan and the second to God, and following that line of reasoning and conclusion, "Taken captive by Him" calls for a capital 'H'. And it means that the people under consideration are released from one captivity only to be embraced in another. 2 Corinthians 5:10 speaks of "bringing into captivity every thought to the obedience of Christ". In our present text, it is not thoughts, but persons, that are thus happily arrested. How beneficently and magnificently different is this second captivity. The actual word employed means, "to catch alive". It is used in only one other place in the New Testament (Luke 5:10) where our Lord promised, "from henceforth thou shalt catch men." That is, "catch them alive." He was addressing professional fishermen who caught fish for destruction, but they will henceforth catch men for life. Souls will be different from soles. It should be added that Satan captures for destruction, but the Master for life – eternal life. It is truly an infinite a privilege to be allowed to catch people for Him. Sometimes, we regard this honor lightly and give too little to its prosecution. In his travel notes, C.H. Spurgeon said the herons were "standing in the water, still and motionless, as if they were stuffed birds. They will so stand, hour after hour, and never seem to move; and when, at last, a fish goes by, down goes that terrible bill, the fish is captured, and the fisher becomes again as motionless as before." He adds, "If a bird can continue thus to watch for a little fish, we who are fishers of men ought to be willing to watch long for souls, if by any means we may save them." So, through us, or independently of us, He captures souls out of their former bondage,
"at His will" – capital 'H' again, and emphatically this time; for, in contrast to their former experience, their new captivity is to be used to serve His will. Three wills are concerned: their own will had been lost in their sad intoxication; Satan's will had been imposed upon them; now God's will is to be paramount. The little word, 'at', is a purposive preposition, its proper significance is seen if we translate, as we should, "for the purpose of His will." That was the purpose of Him enabling us to escape; the purpose of Him taking us into His embrace; that we should now be devoted to the doing of His will. Someone rightly said, "Our wills are ours, to make them Thine." How all-attractive, all-embracing is that will of His. The poet, Whittier, in his poem, 'The Common Question', wrote:
"And so I sometimes think our prayers
Might well be merged in one;
And nest and perch and hearth and church
Repeat, 'Thy will be done'".
Conclusion
These are three of the groups Timothy, as well as ourselves, will assuredly meet and try to help. Reflecting on our brief study of this passage, it is well to consider how interesting people are, especially from the Christian point of view.
