Timothy II - Expositional Study
A THOROUGH-GOING BIBLE MAN

Scripture Reading: 2 Timothy 3:14-17 (KJV)

Introduction
In our age, with all its loose thinking, lax living, and lop-sided teaching, few things are more important than Christian men and women being strong in, steeped in, and staying in God's Word. This was no less the case in Timothy's day. As verse 13 says, "evil men and seducers shall wax worse and worse, deceiving, and being deceived". Indeed, all through the epistle there are scattered warnings and descriptions of a like sort; making it as essential for him, as for us, to have a solid, real, Bible foundation. We stand on the shore, with the ocean of life swirling around us; the undertow of false teaching is strong and subtle. It behooves us to have our feet firmly set upon the Impregnable Rock of Holy Scripture. Therefore, Paul devotes this section of his Letter to the urging of his spiritual son to be, in all respects, a thorough-going Bible man, even as, through him, the Holy Spirit urges us to be. Note, then, how the apostle speaks of the Word of God in relation to the young man.

There was an early influence. We have the faithful scholar – "continue thou in the things which thou hast learned, and hast been assured of." Here are two avenues of spiritual impression: he "learned" things from somebody's lips, and he was "assured" they were true by seeing their effect in someone's life. Whoever was responsible for Timothy's upbringing, discharged their responsibility by teaching him the things of God, from the Word of God both by lip and life. It was part of the Master's charge against the Pharisees that, "they say and do not" (Matt. 23:3).  That kind of teaching carries little weight.

The story is told of a man having his hair cut. The barber remarked that his hair seemed to be thinning, and proceeded to recommend a hair restorer, warranted to be an infallible remedy for the man's unfortunate condition. The barber was most eloquent in his presentation, but he caught the man's eye as he looked at him in the mirror, noticing that his own head was as bald as an egg. The lotion was obviously of no use to the barber, so why should it be to him? We cannot be blamed if we do not take what the preacher does not take himself. If we do not trust what, for all his words, the preacher does not trust.

Another story comes out of England. Years ago a man wrote to the famous Duke of Wellington that he had invented a bullet-proof waistcoat. At a subsequent interview he expatiated most eloquently about the marvelous properties of his garment. The Iron Duke bade him put it on and examined it carefully, and then, to give it a test he sent for a rifleman, but the inventor relinquished his claim and left. By all his talk, He seemed to believe in it. But, by his behavior he evidently demonstrated that he did not. How terrible it is when a preacher words are not supported by his life.

It was beautifully otherwise with Timothy's teachers. What, then, is he to do with those "things"? Paul says, "Continue thou in" them: live in them, abide in them, and make your home in them. To stay within the: bounds, shelter, intimacy and blessing of Bible truth brings about happiness. Staying without is to find oneself cut off from the joy that reigns and radiates within. Timothy is to prove himself a faithful scholar, not only by learning things, but by living them.

Then notice the fine teachers – "knowing of whom thou hast learned them." Several years ago, across the sea in England, there was a controversy over the word, "whom" in our text. Some taught it was singular, others plural. If the former were right and the teacher was one, the reference would probably be to the apostle Paul. In the second verse of this chapter, Paul mentions, "the things that thou hast heard of me." If he is thinking of more than one, we then should probably look to that grand pair in 1:5, i.e., dear grannie Lois and beloved mother Eunice. What a godly influence they exerted on the life of Timothy and with what undying gratitude and affection he would no doubt always remember them. Paul was on a high pedestal in Timothy's estimation. But, we surmise that these two occupied an even loftier place in his heart. What he "learned" from them by listening to their words, and watching their lives was intrinsically of deepest, eternal importance. But, however that might be, the "things" would always carry weight with him when he recalled the holy, and lovable, personalities who taught him.

Notice the first lessons – "from a child thou hast known the Holy Scriptures." "Holy Scriptures" is rendered from unusual words. The word at the beginning of verse 16 is the regular one. But in this verse an uncommon phrase is used. "Sacred writings" or "sacred letters" is the idea. It occurs in several places in the New Testament. But, the only other occasion on which it is adopted as referring specifically to the Bible is in our Lord's words, "If ye believe not his writings, how shall ye believe My words?" (John 5:47). His allusion is to the Pentateuch, the five Books of Moses, which have been more savagely attacked than any other. And, strangely enough, the portion so savagely attacked is that which the Master quoted more than any other. In view of what He said (John 5:47), we should be careful in our handling of "his writings". However, in our present consideration, when Paul mentions the sacred writings or letters, he is speaking of the Old Testament Scriptures. This same 'unusual' word is also found in Galatians 6:2 (R.V.), "Ye see with what large letters I have written unto you with mine own hands". It is not "a large letter" as in the R.V., but "large characters". Timothy was taught the "sacred letters" of the Bible. The word, "child", used here signifies a small thing. At that young age, He could not, have known the Bible. But, he could have known its letters. Imagine his mother, with baby Timothy on her knee and with his little finger following along, tracing out the characters, thus early coming to know the 'feel' of the parchment, the 'look' of the letters. Then, too, his first stories were learned from the same Sacred Book. Oh, wise and happy teachers, who nourished this little and opening mind from such a source. Those of us who have a like privilege need to see that we follow a like plan by making the Holy Word of God the child's book of letters. Timothy will forever profit by the early influence of the Word of God.

The Word of God performs many functions. But first and foremost, fundamentally, its primary office is to make plain to sinful men the way of salvation. It deals with our first need – "able to make thee wise unto salvation". Man is a bundle of needs: physical, mental, and spiritual. But his greatest need is salvation. As Peter said, ...we must be saved" (Acts 4:12). Under what seemed like deep conviction, a man came to a preacher expressing that he might want to become a Christian. "But I have a problem", he said. "You see, I feel sure that if I become a Christian, I will have to give up my business. But I must live!" "Why?" asked the preacher. The man found little comfort from that question. But the question was well worth asking because our present earthly life is not a necessity. Eternal life is the only necessity, and because of that "we must be saved!" Let us not restrict the word, "saved" to the narrow limits of being rescued from hell. It does, thank God, include that, but it means so much more.

It embraces a freeing from sin, in all its aspects. First, it embraces deliverance from its guilt, penalty, stain, doom, and power. Second, it embraces a fashioning in holiness, i.e., the taking of a converted man and transforming him into "the image of His dear Son (Rom. 8:29). Third, it embraces a fellowship in His church, i.e., we are not saved merely for our own satisfaction, to save our own skins. No, we are saved to serve, which is justified by Luke 1:74.

Though we are saved as individuals, one by one, we are thereupon brought into the company, the body, the fellowship, so we may each take our place, doing our part, in the church's life, worship, adventure and service. Fourth, it embraces a future in glory. We are not only saved from hell, but saved to Heaven, with all the joys, blessings, glories, and activities included. Salvation is not simply a negative blessing, but gloriously and thrillingly positive. All which goes to show how infinitely desirable salvation is.

But our study at the moment goes even further than that. Salvation is eternally essential, "we must be saved", or perish – dread word, dire alternative. Yet, that dark word comes, warning-like, in the midst of the most evangelical verse of all, "For God so loved the world that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have everlasting life" (John 3:16). Let the modernistic theologians of today explain how they entitle themselves to emasculate the implications of that dread word, while yet retaining the full content of the other words. While dwelling with amazement on the Love of God, let us not forget the equal truth, the concurrent quality, of the Righteousness of God. It is the astonishing accomplishment of the Cross that in its Way of Salvation succeeds in satisfying both these characteristics with unimpeachable justice. Bible teachers and preachers should never omit that "other side". But should in all faithfulness proclaim the clear alternative: pardon or perish. How arresting is the phrase, "and that will by no means clear the guilty" (Ex. 34:7), coming in such a beautiful context. This is the dark line in God's face. However much as the idea is disliked by some present-day preachers and teachers, it is still in the Holy Scriptures. We are guilty and urgently need salvation. But how? It is the primary work of the Holy Scriptures to "make thee wise unto salvation."

The Holy Word of God reveals the only way of meeting that need – "in Christ Jesus". Timothy learned from the Old Testament, which showed him his need for a Savior and pointing to the coming Savior. His teachers taught that in the Person of Jesus, that Savior had come. Timothy represents an interesting example of, "the Law was our school-master, to bring us to Christ" (Gal. 3:24). From the Old, Timothy learned duty (what he ought to do and be – God's ideal and purpose for His children) and failure, meaning he could not reach its magnificent standard. It also taught him, weakness. In other words, he has not and cannot reach the level of God's ideal. He cannot of himself because one other lesson the Law taught Timothy was hope. That he ought, he has not, and he cannot. So what is to be done? The situation lead Timothy to look for deliverance outside of himself. And by story, by promise, by type, by prophecy the Scriptures kindled within him (and should in us, too) a growing hope, pointing to One Who can, and will, save. Thus, the Law became a schoolmaster, leading Timothy to "Christ in you, the hope of glory" (Col. 1:27). Timothy received all this from his youth.

Another point to consider is that we have a part to play – "through faith". God's part is to provide, "God will provide Himself a Iamb" (Gen. 22:8); "Thy salvation, which Thou has prepared" (Luke 2:30-31). But we have a part to play if that sacrifice and consequent salvation are to be ours. In order to receive, the hand of our soul must be stretched forth in "faith", in obedience to His simple and loving commands. The eternal blessing and all it contains, is for "as many as received Him" (John 1:12). This is contrary to human thinking, for it is not the product of reason, but of revelation from God. If we made up a plan of salvation for ourselves, we would probably build up our hope around merit and works. That would make our hope of heaven depend on doing our best. Our natural instinct rebels against the thought that our best is nothing of worth. That it is only by Divine Revelation that we discover: "by grace are ye saved, through faith...not of works, lest any man should boast" (Eph. 2:8-9). Thus does the Bible discharge its primary goal in making us, as Timothy, "wise unto salvation." In the Scriptures, we, too, are assured of a great treasure, not only for the hereafter, but here.

And now we briefly consider its subsequent ministry. When the Scriptures have brought us to "salvation", it does not then desert, leaving us to our own devices. That "salvation" ushered us into a new life, "being born again, not of corruptible seed, but of incorruptible, by the Word of God..." (1 Pet. 1:23). From that moment, the same Word stays with us throughout our new life, giving us all we need, "as newborn babes, desire the sincere milk of the Word, that ye may grow thereby" (1 Pet. 2:2). "You, young men...are strong, and the Word of God abideth in you" (1 John 2:14). Evidently, the Holy Scriptures have a prominent place in the development of our spiritual life, from youth to maturity.

Whether they recite the mysteries of a past more ancient than creation, a future more remote than the coming again of the Son of Man, the eternal counsels of the Most High, the secrets of man's heart, the deep things of God, or whether they describe their own emotions, relate what they remember, repeat contemporary narratives, copy over genealogies or make extracts from uninspired documents, their writing is inspired and their narratives are directed from above. It is always God Who speaks, Who relates, Who ordains or reveals by their mouth, and Who, in order to do this, employs their personality. They give their narratives, their doctrines, or their commandments, "not with the words of man's wisdom, but with the words taught by the Holy Ghost." "The prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost" (1 Pet. 1:21). However we may explain it this is fact and truth and the reason why the Bible has such power with and for man.

Then, too, the Holy Word of God is widely profitable. It guides the Christian though all his footsteps, from start to finish. It guides our forward steps – "for doctrine". Teaching us how to go on, how to progress, how to be strengthened in the faith. We will never make any strides in our spiritual life unless we get plenty of Bible doctrine into our mind and heart. It guides our false steps – "for reproof". The Scripture is a true and faithful friend willing to point out our faults. When necessary, it will unsparingly rake our conscience because of our commission and omission. It guides our faltering steps – "for correction". Here we learn not only how we have gone wrong, but how we may get right. "Wherewithal shall a young man cleanse his way? By taking heed thereto, according to Thy Word" (Ps. 119:9). If we are desirous of the right way, and prepared to accept it, the Word of God will set us right. "If any man will do His will, he shall know..." (John 7:17). It guides our first steps – "for instruction". The word, "instruction", means the training of a child. As we have seen in Timothy's case, so it is for every Christian. Through the Word of God, we learn our first lessons "in righteousness", in right living. For all these purposes, the Word of God is highly "profitable" for the simple reason that it is "given by inspiration of God."

Also, the Holy Word of God is effective. The foundation from which we come to obey the Lord Jesus Christ is "Faith", becoming "a child of God" and growing into a "man of God." How reminiscent is this phrase and what power it has to awaken a longing in our hearts. It is a big thing in the world to be a man of science, a man of business, a man of wealth, or a man of the world. But what are these in comparison with being a man of God? In the light of eternal realities, who would not rather be a Paul than a Hitler, a Mary Magdalene than a Madame Curie? How hauntingly beautiful is the testimony, "Behold now, I perceive that this is an holy man of God that passeth by us continually" (2 Kings 4:9). Something almost identical was said about Elijah in 1 Kings 17:24, after he had raised the dead boy. In Elijah's case, it was the simple impression of his holy and kindly behavior that drew tribute from his landlady. They usually have an instinct for discovering the truth about their lodgers, and the Shunammite was no exception. As we move in and out among people, can these words be used about ourselves? Certainly, the phrase is a kind of official title. But the point is that evidently Elisha lived up to it. He was not only officially "a man of God", but spiritually "a holy man of God."

Conclusion
We can now clearly see what Paul promised young Timothy, his "man of God", regarding what the Word of God would accomplish for him. It will make him "perfect" and "throughly furnished." The word translated "perfect" is not the usual one, and does not imply what the English word suggests. Moreover, that rendered "throughly furnished" is the same word except for a certain prepositional suffix. The words, "perfect" and "thoroughly furnished" could be translated "fitted", for the first word, and, allowing for the preposition, 'fitted out' for the second. Consider an illustration from the way in which a joint is fitted to its socket, moving easily, painlessly, and effectively. So shall the 'man' be exactly adjusted to his environment and circumstances by the healthful ministrations of the Word of God. Things may not always be pleasant, but he will always 'fit in', knowing, 'that all things work together for good to them that love God' (Rom. 8:28). A second illustration would be the way a ship is fitted out for a voyage. All that is required for the journey is placed on board, before the vessel sets out to sea. So as 'man' sets forth upon the great ocean of 'all good works' he sails with his on board supplies of the Holy Scriptures, i.e., food, sword, mirror, lamp, etc., all this will he find the Bible to be." We are fully stocked for all eventualities of life and service in the Word of God. Now it becomes more evident why Paul, in considering the utmost welfare of his son, Timothy, advised him to become a thorough-going Bible man.

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