During the last session together, we discovered that the man of God is known as having four characterizing marks: 1.) he is known for what he flees from, 2.) he is known for what he follows after, 3.) he is known for what he fights for, and 4.) he is known for what he is faithful to. ⁽¹⁾ These contain the major characterizing marks of authentic ministry of the man of God . But having mentioned these marks, what specifically is the ministry of the man of God? We shift now from what he is to what he does; from who he is to how he serves.

In his last epistle, the Apostle Paul continues encouraging Timothy the man of God, with a focus on his spiritual service. The aged Apostle sits alone in the dark miserable Mammertine Roman prison, the imminent flash of the swordsman's ax etched in the eye of his imagination. Meanwhile, the young man of God Timothy, was stationed in the local church at Ephesus, confronted with the onslaught of grievous wolves entering from without and corrupt men arising from within. cf. Acts 20:29-32. The flagship church of Asia Minor had become the battleground of spiritual warfare. The church under attack from the creeping culture of Ephesus, shifted into a maintenance mentality and the criticism fell on young Timothy, whose timidity motivated Paul to pick up his pen to write a letter of encouragement. ⁽²⁾ The second epistle to Timothy is Paul's word of encouragement to a discouraged man of God and we can imagine the young man reading these last words from his mentor with tears blurring his eyes. No doubt he would understand this as the Apostle's last will and testament.

Foundational to what a man does is what a man is and what a man is like, should manifest itself in what he does. This is always the NT pattern and both are essential. For example, Paul previously commanded Timothy…

Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit,⁽³⁾ in faith, in purity. [i.e., what Timothy is to be] Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery [i.e., what Timothy is to do]. Meditate upon these things [i.e., who you are to be and what you are to do]; give thyself wholly to them; that thy profiting [i.e., as a man of God and as a minister of God] may appear to all. Take heed unto thyself [i.e., your character], and unto the doctrine [i.e., your ministry]; continue in them: for in doing this thou shalt both save thyself, and them that hear thee. (cf. 1 Tim. 4:12-16)

In 2 Timothy chapter two, the aged Apostle Paul provides a practical challenge for the man of God, i.e., to be strong in service to Jesus Christ, by presenting seven metaphors describing how a man of God serves the Lord: 1. he serves the Lord like a Steward, who is Faithful, vss, 1-2; he serves the Lord like a Soldier, who is Sacrificial , vss. 3-4, 8-13; he serves the Lordlike an Athlete, who is Disciplined, vs. 5; he serves the Lord like a Farmer, who is Hard Working , vss. 6-7; he serves the Lord like a Workman, who is Unashamed , vss. 14-18; he serves the Lord like a Vessel, who is Honorable , vss. 19-22; and he serves the Lord like a Servant, who is Gentle , vss. 23-26. ⁽⁴⁾

We Serve Like Faithful Stewards

cf. 2 Timothy 2:1-2

Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

Obviously it takes strength to minister the Word of God. ⁽⁵⁾ We are called to dig out of the rich mines of Scripture the "gold, silver, precious stones" within the Bible, which takes exacting concentration, mental discernment and exhaustive toil. ⁽⁶⁾ Teaching and preaching the Bible is hard work, demanding ongoing strength if we want to service to be accepted in the day of judgment. The Apostle elsewhere contrasted the excellent valuable work of the man of God with the mediocre cheap work some men are satisfied with, explaining…

Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.⁽⁷⁾

This strength can only come from God's grace. ⁽⁸⁾ Although it is possible the voice of the verb is middle, i.e., strengthen yourself, it seems more likely to be the passive voice with the sense that God does the strengthening as Timothy applies himself to the grace available for that.

He might as well have told a snail to be quick or a horse to fly as command a man as timid as Timothy to be strong. But Paul's call to fortitude is Christian not stoical. It is not a summons to Timothy to be strong in himself, i.e., to set his jaw and grit his teeth, but to "be inwardly strengthened" by means of "the grace that is in Christ Jesus." NEB expands the sentence thus: "Take strength from the grace of God which is ours in Christ Jesus." Timothy is to find his resources for ministry not in his own nature but in Christ's grace. ⁽⁹⁾

The secret of the Apostle Paul's great ministry was the grace of God, which gave him not only the skills needed, the opportunity provided, but the extraordinary motivation to labor extensively.

For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all [i.e., the other Apostles]: yet not I, but the grace of God which was with me. Therefore whether it were I or they, so we preach, and so ye believed. (cf. 1 Cor. 15:9-11)

What are the things that you have heard from me? This expression undoubtedly refers to the entire series of sermons, lessons and casual personal talks which the disciple had heard from the mouth of his teacher, the Apostle Paul during all their association from the day when they first met. The aorist tense ekousas , is constantive, viewing the whole experience of his 20 year association with Paul at one shot. The next statement, among many witnesses , is somewhat obscure and has proved a perplexity to commentators but probably refers to all those who benefited from the verbal preaching and teaching ministry of the Apostle, including those who believed but not limited to them. ⁽¹⁰⁾

What is the man of God told to do? Commit these to faithful men . The term commit is parathithemi , "to deposit as a trust." The man of God is entrusted with the Word of God in order to faithfully entrust it to others, who will also pass it on to other faithful men. The term translated faithful is pistos , not so much faithful in the sense of believing but in the sense of trustworthy or loyal. Men of God are to seek out other men of integrity to pour their lives into, so as to pass on the deposit of the Gospel. These other faithful men are to be able (Greek, hikanos ) or "sufficient," in the task of likewise sharing the Word of God with others. It is a stewardship, whereby men are entrusted with the responsibility of entrusting others with Sacred truth in the same way in which they themselves were entrusted. As others have suggested, the baton of the truth is passed from faithful men to faithful men, which is the essence of NT discipleship. ⁽¹¹⁾ The man of God is primarily called to the ministry of being a trustworthy steward! cf. 1 Cor. 4:1-2, 17; Eph. 6:21; Col. 1:7; 4:7, 9.

The teacher is a link in the living chain which stretches unbroken from this present moment back to Jesus Christ. The glory of teaching is that it links the present with the earthly life of Jesus Christ. ⁽¹²⁾

This first metaphor offers the foundation of the man of God's service, for the whole of his ministry must be one of faithfulness where he disciples other faithful men of God, under a responsible stewardship of the Great Commission of the Gospel. But the man of God is not only called to serve like a faithful steward but also like a sacrificial soldier .

We Serve Like a Sacrificial Soldier

Cf. 2 Timothy 2:3-4

Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

The second metaphor of the man of God considers the ministry as one of hardship, calling for personal sacrifice like a soldier in an army. The business of entrusting the gospel to reliable men entails personal hardship which the man of God is to endure . ⁽¹³⁾ The term is sunkakopatheo , which means not only to suffer hardship but to do so with others. Literally, "suffer hardship with" and both the NASV and NIV connect the context of the endurance with the Apostle Paul himself. The man of God, so marked by a distinctive character, as he/she serves the Lord, does so while enduring ongoing difficulty along with others committed to the sacrifice of expanding the Kingdom of God. Like a soldier on active duty, perhaps even engaged in a campaign of war, Timothy must perform his task wholeheartedly and without distraction. The commitment, sacrifice and focus must be only given to the task of the Christian ministry.

The word translated affairs of this life , is the Greek word bios, which may have one of several meanings depending on the context: the mode of life; one's livelihood; the word we live in; settled or civilian life, etc. Because the metaphor in this passage seems to draw a contrast between military life and civilian life; hence, the rendering civilian life seems best. The Roman legionnaires suffered hardship in the service of the Emperor. Why not the Christian in the service of the King of kings? ⁽¹⁴⁾ Warreth is the Greek word strateuo , meaning, "to make a military expedition, to do military duty, be on active service, to be engaged in warfare." Christian service is similar in many ways to military duty. Entangleth is empleko , "to inweave, to be involved in, to entangle," an affairs is pragmateia , referring to "the prosecution of any affair, business, occupation"; with the addition of bios , "the necessaries of life" as it is here, it means "pursuits and occupations pertaining to civil life."

Soldiers often endure great deprivations. Taken from their homes and friends; exposed to cold, or heat, or storms, or fatiguing marches; sustained on course food, they are often compelled to endure as much as the human frame can bear, and often, indeed, sink under their burdens, and die...He gives up his own business during the time for which he is enlisted and devotes himself to the service of his country. The farmer leaves his plough, and the mechanic his shop, and the merchant his store, and the student his books, and the lawyer his brief; and neither of them expect to pursue these things while engaged in the service of their country.⁽¹⁵⁾

For the man of God it is a question of priorities , and when the duties of military service are placed in juxtaposition with civilian life, the call to service takes precedence over the affairs of this life. Although the affairs of life are neutral in themselves or innocent, the issue here is one of utmost sacrifice needed to wage war, where distractions cannot be allowed. The main point is therefore the renunciation of everything which hiders the real purpose of the soldier of Christ. There is nothing intrinsically wrong, about the affairs of this life until they entangle or offer a competitor to the tunnel focus of the man of God. Then they must be resolutely cast aside. ⁽¹⁶⁾

We Serve Like a Disciplined Athlete

And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. (KJV)

Faithful devotion and wholehearted dedication is not all that is required but rules must be obeyed, as in a sporting contest. In this respect the best figure is always that of a man who is competing in an athletic event...Now, unless such an athlete (for a fuller description see on 1 Tim. 4:7b,8) competes lawfully , that is in accordance with the established rules, he does not receive the victor's wreath , the chaplet of leaves or of leaflike gold. (Hendriksen, pgs. 248,9) The phrase, striveth for the masteries is athlea , meaning "to engage in a contest, to contend in the public games." ⁽¹⁷⁾ Our English words, "athletic, athlete," come from this term. It was the Greek word for the act of contending in athletic contests or striving competitively. It is interesting that of the four NT forms of athleo (i.e., Phil. 1:27, sunathleo ; 4:3; Heb. 10:32; and 2 Tim. 2:5) all but Phil. 4:3 are connected with suffering or difficulty. The crown the victor received, was a wreath for his head, woven in either ivy, laurel, roses, oak leaves, etc.

The Greek athlete was required to spend ten months in preparatory training before the contest. During this time he had to engage in the prescribed exercises and live a strictly separated life, and he was placed on a rigid diet. should he break training rules, he would, in the words of the A.V., be a castaway (1 Cor. 9:27), adokimos, "disqualified," barred from engaging in the athletic contest. ⁽¹⁸⁾

The Greek and Romans were enthusiastic about sports, with the Olympic and Isthmian games stirring interest throughout the Mediterranean world. The Apostle Paul had used the metaphor of the disciplined athlete often in his epistles. For example...

Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (cf. 1 Cor. 9:24-27)

But refuse profane and old wives' fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. (cf. 1 Tim. 4:7-8)

For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth, there is laid up for me a crown of righteousness which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing. (cf. 2 Tim. 4:6-8)

Historically, this metaphor was necessary to help Timothy process the experience of his mentor the Apostle Paul in sharing the Gospel . Both the Greek term athleo and agon , when used figuratively by the Apostle Paul, are limited to the goal of spreading of the Gospel and not striving for the perfection of the individual. ⁽¹⁹⁾ From the human point of view, Paul was a loser of the contest. There was nobody in the grandstands cheering him, for "all they which are in Asia: had turned away from him."(1:15); He was in prison, suffering as an evildoer, hence with a tainted reputation. And yet, Paul was a winner, for he had kept the rules laid down in the Bible, and one day he would get his reward form Jesus Christ. Paul was saying to young Timothy, "The important thing is that you obey the Word of God, no matter what people may say. You are not running the race to please people, or to get fame. You are running to please Jesus Christ." The man of God serves like a dedicated soldier and like a disciplined athlete . But also...

We Serve Like a Hardworking Farmer

The husbandman that laboureth must be first partaker of the fruits. Consider what I say; and the Lord give thee understanding in all things.

Timothy, then, must remain faithful, fight wholeheartedly and must also compete according to the rules. And now, thirdly: he must toil energetically, working to the point of exhaustion, like the hard-working farmer (cf. 1 Cor. 3:9). ⁽²⁰⁾ The KJV unfortunately suggests the wrong sense, which is corrected by the NASV and NIV and summarized by commentator Albert Barnes…

According to the marginal reading, the word "first" is introduced in connection with the word labor - "laboring first, must be partaker." That is, it is a great law that the husbandman must work before he receives a harvest...It was to remind Timothy that labor must precede reward; that if a man would reap, he must sow; that he could hope for no fruits, unless he toiled for them. The point was not that the husbandman would be the first one who would partake of the fruits; but that he must first labor before he obtained the reward.⁽²¹⁾

The young man of God Timothy, no doubt often observed in his mentor Paul the example of exhaustive toil in the ministry of the Gospel. According to his own testimony, the grace of God moved him to outwork even the other Apostles.

For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me. Therefore whether it were I or they, so we preach, and so ye believed.⁽²²⁾

One of the outstanding passages in Paul's writings, contains his defense of his genuine concern for the Thessalonian believers, who had begun to listen to certain false teachers who were slandering the Apostle. Claiming that Paul was similar to other traveling sophists, who really didn't care for the welfare of those they spoke to, their influence was a cause for the Thessalonian believers to draw away from Apostolic doctrine. Paul however, defends his genuine concern for them and his culminating point is how he labored to the point of physical exhaustion to minister to them.

For yourselves, brethren, know our entrance in unto you, that it was not in vain: But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. For our exhortation was not of deceit, nor of uncleanness, nor in guile: But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. For ye remember, brethren, our labour and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, That ye would walk worthy of God, who hath called you unto his kingdom and glory. (cf. 1 Thess. 2:1-12)

The man of God serves like a faithful steward, making disciples of other faithful men of God; he serves like a dedicated soldier, wholeheartedly committed to the one who called him; he serves like a disciplined athlete, competing by the rules of the Word of God; and he serves like a hard-working farmer, who invests all his energy to the point of exhaustion to produce a crop for the glory of God. Once again, ministry is hard work, demanding all our energy, strength, time and reflection. It cannot, for the man of God, be routine, mediocre or sluggish; it must involve focused energy, excellence and diligence. Like a farmer working the ground to sow the seed, it involves exhaustive toil.

The question should honestly be asked, "How could the man of God continue in the devotion, dedication, discipline and diligence demanding in this high calling?" Hence, the Apostle Paul provides a motivational key, before he continues his series of three further metaphors of the ministry of the man of God . And this paragraph contains basically three powerful motivations.

2 Timothy 2:8-13 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. It is a faithful saying: For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: if we deny him, he also will deny us: If we believe not, yet he abideth faithful: he cannot deny himself. (KJV)

1. The Motivation to Remember Jesus Christ Raised. The Apostle calls the man of God to remember Jesus Christ , instead of "Christ Jesus" as elsewhere in the epistle. If this be more than a stylistic variation, the possible reason for it may well have been that Paul wished to turn Timothy's attention first of all to the historical, curse-laden Jesus. ⁽²³⁾ Regardless of the price of faithful discipling, enduring hardship as a sacrificial soldier, the obedience required like a disciplined athlete, and the effort of like a hard working farmer, the man of God, like Paul himself, continues faithful ministry just like Jesus did unto the end of His life.

The Greek has it, Remember Jesus Christ raised from the dead . The perfect participle is used, referring to an action completed in past time having present results. The perfect tense marks the permanent condition - raised and still alive... From the dead is ek nekron , "out from among the dead people." When our Lord was raised from the dead, the rest of the dead stayed dead. He arose out from among them to live forevermore. (Wuest, pp. 131-132)

Now this presentation of Jesus Christ as the ever-living and reigning One is according to (possibly, "in harmony with") my gospel , says Paul. It was Paul's gospel, for: (a) he had received it by immediate revelation (Gal. 1:12); (b) he continues to proclaim it even in this letter, for he had been appointed its herald, apostle, and teacher (2 Tim. 1:11); and (c) he still clings to it with his whole heart, even now that he is facing death. (Hendriksen, pg. 251) Obviously, Jesus Christ, of the seed of David, i.e., 'Himself Man' (1 Tim. 2:5), is the faithful steward, ideal soldier, disciplined athlete, and field-laborer, continuing to the end. "Remember Jesus Christ!" is the way this phrase should be translated, sounding almost like a war cry, like "Remember the Alamo!" or "Remember Pearl Harbor!" ⁽²⁴⁾

However, in the midst of all his suffering and shame, there were two considerations which afforded him much comfort: First, "The way of the cross leads home," for the watchful eye of Jesus Christ who lives and leads is constantly upon me...Secondly, Though I am bound, the word of God is not bound. Others will carry on when I leave this earthly scene. The authorities have put me in this dungeon, but they cannot imprison the gospel. It will triumph. See the beautiful commentary which Scripture itself supplies in such well-known passages as Is. 40:8; 55:11; Phil. 1:12-14; and 2 Tim. 4:17.⁽²⁵⁾

Once again Paul was encouraging Timothy by reminding him of his own present sufferings as a man of God . The word I suffer trouble as an evil doer may possibly throw light on the charge brought against the apostle, for the Greek term kakourgos is the contemporary word for 'criminal' (RSV) or 'malefactor' (RV), suggesting that Paul was being treated as a common criminal. In technical legal parlance it was reserved for burglars, murderers, traitors, etc. ⁽²⁶⁾

2. Remember the Purpose is for the Elect's Sake. The apostle endures all things , that is, all his manifold trials, for the sake of the gospel (cf. 2 Cor. 11:16-33; cf. Rom. 8:35-39; note "all these things," cf. Rom. 8:37). The verb, to endure means more than simply not to complain . It means more than acquiescence; it means continuing, despite hardship, difficulty, stress and problems. Timothy had seen his mentor Paul, follow the example of the Lord Jesus Christ in such steadfast endurance for some twenty years! And notice the Apostle did this for the elects sake , i.e., he did it to move them to salvation, to edify them to Christlikeness and provide an outstanding model of the man of God's ministry. These elect are those on whom God has set his peculiar love from eternity, resulting in His choice for salvation. cf. Col. 3:12.

They are the objects of his sovereign good pleasure, chosen not because of their foreseen goodness or faith but because God so willed. It was not man's faith which caused election; but election which caused man's faith. If anyone wishes to see this for himself he should read such passages as the following: Deut. 7:7,8; Is. 48:11; Dan. 9:19; Hos. 14:4; John 6:37, 39, 44; 10:29; 12a;32; 17:2; Rom. 5:8; 9:11-13; 1 Cor. 1:27,28; 4:7; Eph. 1:4; 2:8; 1 John 4:10,19.⁽²⁷⁾ (Hendriksen, pg. 253)

3. Remember that Loyalty is Rewarded and Disloyalty is Punished. In verses 11 through 13 the Apostle has introduces the fourth of the five "reliable sayings." cf. 1 Tim. 1:15; 3:1; 4:9; Titus 3:8. These were quotes or even brief songs of the early church. Tradition that the lines which he quotes were taken from an early Christian hymn, i.e., either a crossbearer's or martyr's hymn, is probably correct. The style of Greek, with the parallel lines, suggests Paul is quoting a well known saying. In the first two lines the if clause describes the attitude and the action which proceeds from loyalty to Christ, i.e., we have already died with Him, we endure suffering (remaining steadfast). In the last two lines the if clause describes the attitude and the action which proceeds from disloyalty, i.e., to deny or believe not results in God denying and remaining faithful, i.e., loyal to His promise of judgment.

In the fourth line, however, the conclusion comes as somewhat of a surprise. It takes careful reflection before we realize that the surprising conclusion is, after all, the only possible one. Once we grasp its meaning, we understand that also lines three and four express a parallel thought, and are illustrations of synthetic parallelism...taken as a whole they convey one main thought, namely, Loyalty to Christ, steadfast even amid persecution, is rewarded, and disloyalty is punished… It is hardly necessary to add that the meaning of the last line cannot be, "If we are faithless and deny him, nevertheless he, remaining faithful to his promise, will give us everlasting life." Aside from being wrong for other reasons, such an interpretation destroys the evident implication of the parallelism between lines three and four.⁽²⁸⁾

This cannot mean that, if we live in sin, he will certainly save us, as if he had made any promise to the elect, or formed any purpose that he would save them, whatever might be their conduct; for (1) he had just said that if we deny him he will deny us; and (2) there is no such promise in the Bible, and no such purpose has been formed...The meaning must be, that if we are unbelieving and unfaithful, Christ will remain true to his word, and we cannot have hope to be saved.⁽²⁹⁾

It has often been taken as a comforting assurance that, even if we turn away from Christ, he will not turn away from us, for he will never be faithless as we are. And as it is true, of course, that God never exhibits the fickleness or the faithlessness of man. Yet the logic of the Christian hymn, with its two pairs of balancing epigrams, really demands a different interpretation. "If we deny him" and "if we are faithless" are parallels, which requires that "he will deny us" and "he remains faithful" be parallels also. In this case his "faithfulness" when we are faithless will be faithfulness to his warnings.⁽³⁰⁾

This cross-hymn of verses 11-13, we could picture as a life purpose statement of the Apostle Paul. It provided the motivation for his ministry as a man of God like a faithful steward, like a sacrificial soldier, like a disciplined athlete, and like a hard working farmer. In 2 Cor. 4:10 Paul summarizes his service as, " always bearing about in the body the dying of Jesus, so that the life of Jesus may also be manifested in our bodies." Again, in 1 Cor. 15:31 he abbreviates it even further by saying, "I die daily," which he explained by verse 30: "we stand in jeopardy every hour." Following these motivational passages, the Apostle shifts back to three more metaphors that define the service of the man of God . He ministers like a faithful steward, like a sacrificial soldier, like a dedicated athlete, like a hard-working farmer and now…

We Serve Like an Unashamed Workman

cf. 2 Timothy 2:14-18

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. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. (KJV)

The plural demonstrative pronoun these things (Greek, tauta ) refers to the entire preceding paragraph (verses 1-13), calling for Timothy to remind everyone of the imperative motives for service and distinctive ways in which we are to conduct ministry. The Apostle knew that the man of God needs ongoing remembrance of the truths of vss. 1-13, because they are central to spiritual service for the Lord. But Timothy is not only to recall these things to the memory of other men of God but to charge them , i.e., a sacred command to duty. Evidently, Timothy is to warn the teachers of Ephesus not to wage thoroughly useless word-battles and not to be sidetracked into futile debates. ⁽³¹⁾ The man of God is to be in contrast with those of such wasted error but instead is to study to shew himself approved unto God, i.e., not like the false teachers who seek to stir the curiosity of men and gain approval from novelty seekers. The great contrast here is between the unashamed man of God, seeking approval (Greek, dokimos ; accepted after testing) from God and the shamed men of this world, seeking approval from others. Such men are disapproved (Greek, adokimos ; rejected after testing) before God, regardless of how popular they are among men.

The word "study" (Greek, spoudason ) is not limited to books, reading and research but means to "be diligent; be zealous." It is translated this way in 2 Timothy 4:9 and 21, and also in Titus 3:12. The call is broader than simply the study of the Word of God, but obviously according to the following sentence includes that. It broadens to the entire service for the Lord. The man of God ministers to the Lord, to be approved or unashamed before Him and not to impress others! But obviously the man of God serves as a faithful steward, sacrificial soldier, dedicated athlete and hard-working farmer, using the Word of God as his primary means of ministry.

The pastor is a workman in the Word. The Word is a treasure that the steward must guard and invest. It is the soldier's sword and the farmer's seed. But it is also the workman's tool for building, measuring, and repairing God's people. The preacher and teacher who use the Word correctly will build their church the way God wants it to be built. But a sloppy worker will handle God's Word deceitfully in order to make it say what he wants it to say (2 Cor. 4:2). When God tests our ministries in His local churches, some of it, sad to say, will become ashes (1 Cor. 3:10ff.).⁽³²⁾

The unashamed man of God is rightly dividing the Word of truth . Some argue, on the basis of its literal meaning of the participle (Greek, orthotomouta ), that Paul's image must be that of a mason cutting a stone (here the word of truth ) to the correct pattern. Others, suggest the workman is an agriculturist, following church father John Chrysostom in supposing that it is that of a plough driving a straight furrow. ⁽³³⁾ Basically, the Apostle Paul is admonishing the young man of God Timothy, in his preaching of the gospel, to follow a straight path, without being turned aside by disputes, novelty or vain philosophy. It is a warning about being sidetracked into speculative issues, which detour from the Bible. The Scripture alone is sufficient and remains forever the man of God's chief proclamation.

According to verses 16 through 18 the proper handling of the word of truth by the man of God, implies the rejection of whatever is in conflict with its contents and meaning. Paul says it is, "profane empty-chatter" which he has previously warned young Timothy about. Evidently the defection of teachers at Ephesus and the temptation was strong for men of God to turn from their calling to proclaim the Scriptures and be turned unto fables, speculative questions and philosophy. Paul himself could claim to the Ephesian Elders, For I have not shunned to declare unto you all the counsel of God (cf. Acts 20:27) but he also realized that false teachers were coming to the area and some would even arise from among the Elders at the church. cf. Acts 20:28-32. Timothy's mentor warned him…

As I besought thee to abide still at Ephesus, when I went into Macedonian, that thou mightest charge some [i.e., the false teachers] that they teach no other doctrine, neither give heed to fables and endless genealogies, which minister questions rather than godly edifying which is in faith, so do. Now the end of the commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned, from which some, having swerved, have turned aside unto vain jangling, desiring to be teachers of the law, understanding neither what they say, nor about which they affirm. (cf. 1 Tim. 1:3-7)

If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, unto which thou hast attained. But refuse profane and old wives fables, and exercise thyself rather unto godliness…This is a faithful saying and worthy of all acceptance. For, therefore, we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe. These things command and teach. Let no man despise thy youth, but be thou an example of the believers in word, in conduct, in love, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them, that thy profiting may appear to all. Take heed unto thyself and unto the doctrine; continue in them; for in doing this thou shalt both save thyself and them that hear thee. (cf. 1 Tim. 4:6-16)

If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and disputes of words, of which cometh envy, strife, railings, evil suspicions, perverse disputings of men of corrupt minds and destitute of the truth, supposing that gain is godliness; from such withdraw thyself. (cf. 1 Tim. 6:3-5)

O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of knowledge falsely so called, which some having erred concerning the faith. (cf. 1 Tim. 6:20-21)

The foolish disputes of the false teachers will resemble a gangrene or malignant tumor and their word will devour! The Greek phrase nomen hexei literally means, "will have pasture," like cattle feeding. ⁽³⁴⁾ The false speculations, questions, fables, myths, personal opinions and false science of these false teachers have a devastating impact in the local church and community, hence Timothy is to confront that with a diligence to the Scripture, without detouring from its pure message! ⁽³⁵⁾

Timothy was not only to keep himself from drifting into empty speculations but to shun (Greek, periistemi ), which in the middle voice means, "to turn one's self about," as for the purpose of avoiding something, hence, "to avoid, them."

The result of false teaching is the growth of ungodliness . Hence the man of God is to zealously pursue the straight path of personal integrity and not detour from the Gospel and Word of God. Obviously, this is Paul call to Timothy to cling to the Scriptures, amid massive defection from truth. John R. W. Stott helps men of God focus on this ministry imperative.

The systematic preaching of the Word of God is impossible without the systematic study of it. It will not be enough to skim through a few verses in daily Bible reading, nor to study a passage only when we have to preach from it. No. We must daily soak ourselves in the Scripture. We must not just study, as through a microscope, the linguistic minutiae of a few verses, but take our telescope and scan the wide expanses of God's Word, assimilating its grand theme of divine sovereignty in the redemption of mankind. "It is blessed," wrote C. H. Spurgeon, "to eat into the very soul of the Bible until, at last, you come to talk in scriptural language, and your spirit is flavored with the words of the Lord, so that your blood is Bibline and the very essence of the Bible flows from you.⁽³⁶⁾

Master those books you have. Read them thoroughly. Bathe in them until they saturate you. Read and reread them, masticate them and digest them. Let them go into your very self. Peruse a good book several times and make notes and analyses of it. A student will find that his mental constitution is more affected by one book thoroughly mastered then by twenty books he has merely skimmed. Little learning and much pride comes of hasty reading. Some men are disabled from thinking by their putting meditation away for the sake of much reading. In reading let your motto be "much, not many." (Charles H. Spurgeon)

Contemporary American evangelicalism has generally abandoned this zealous watch over the Scriptures, opting for substitutes such as secular psychology and religious entertainment. Both the pastors study and the priority of the pulpit are being replaced by these two empty methods of ministry. We commend the following lengthy quote to every man of God determined to resist the temptations of the age.

Fling him into his office. Tear the "Office" sign from the door and nail on the sign, "Study." Take him off the mailing list. Lock him up with his books and his typewriter and his Bible. Slam him down on his knees before texts and broken hearts and the flock of lives of a superficial flock and a holy God. Force him to be the one man in our surfeited communities who knows about God. Throw him into the ring to box with God until he learns how short his arms are. Engage him to wrestle with God all the night through. And let him come out only when he's bruised and beaten into being a blessing. Shut his mouth forever spouting remarks, and stop his tongue forever tripping lightly over every nonessential. require him to have something to say before he dares break the silence. Bend his knees in the lonesome valley. Burn his eyes with weary study. Wreck his emotional poise with worry for God. And make him exchange his pious stance for a humble walk with God and man. Make him spend and be spent for the glory of God. Rip out his telephone. Burn up his ecclesiastical success sheets. Put water in his gas tank. Give him a Bible and tie him to the pulpit. And make him preach the Word of the living God! Test him. Quiz him. Examine him. Humiliate him for his ignorance of things divine. Shame him for his good comprehension of finances, batting averages, and political in-fighting. Laugh at his frustrated effort to play psychiatrists. Form a choir and raise a chant and haunt him with it night and day - "Sir, we would see Jesus." When at long last he dares assay the pulpit, ask him if he has a word from God. If he does not, then dismiss him. Tell him you can read the morning paper and digest the television commentaries, and think through the day's superficial problems, and manage the community's weavy drives, and bless the sordid baked potatoes and green beans, ad infinitum, better than he can. Command him not to come back until he's read and reread, written and rewritten, until he can stand up, worn and forlorn, and say, "Thus saith the Lord." Break him across the board of his ill-gotten popularity. Smack him hard with him own prestige. Corner him with questions about God. Cover him with demands for celestial wisdom. And give him no escape until he's back against the wall of the Word. And sit down before him and listen to the only word he has left - God's Word. Let him be totally ignorant of the down-street gossip, but give him a chapter and order him to walk around it, camp on it, sup with it, and come at last to speak it backward and forward, until all he says about it rings with the truth of eternity. And when he's burned out by the flaming Word, when he's consumed at last by the fiery grace blazing through him, and when he's privileged to translate the truth of God to man, finally transferred from earth to heaven, then bear him away gently and blow a muted trumpet and lay him down softly. Place a two-edged sword in his coffin, and raise the tomb triumphant. For he was a brave soldier of the Word. And ere he died, he became a man of God.⁽³⁷⁾

Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are His; and Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man, therefore, purge himself from these, he shall be a vessel unto honor, sanctified, and fit for the master's use, and prepared unto every good work. Flee also youthful lusts, but follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart.

Despite the danger from false teachers who overthrow the faith of some, (vs. 18) the foundation of God standeth sure, i.e., the church remains stable. Two or three years previously, the Apostle Paul had wanted to return to the city of Ephesus and help Pastor Timothy deal with the false teachers and church leadership problems but was unsure if that would be possible. He did however send a letter and informed the young Pastor about his purpose.

These things write I unto thee, hoping to come unto thee shortly; but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the nations, believed on in the world, received up into glory. (cf. 1 Timothy 3:14-16)

Paul's affirmation that the church is the anchor of the truth, suggest, that it is the standard against false teaching in the world. The doctrinal confession of the incarnation of Christ (vs. 16), is given to validate the fact that the church itself is the foundation of truth. As the Lord said, "I will build my church and the gates of hell will not prevail against it." (cf. Matthew 16:18) Regardless of the challenges, errors, heresy and deceptions of false teachers, there is an immutable character of the true church, which foundation is unmovable. ⁽³⁸⁾ This foundation of the church is solid and not to be overthrown because of a double seal ⁽³⁹⁾ that guarantees its permanency:

The Foundation is Guaranteed because the Lord Knows Those who are His. The idea is one of God's continual love (Greek, egno is a constantive or historical aorist) to His people. ⁽⁴⁰⁾ Hence, the discarding of faith or being drawn into the error of false teachers, ultimately cannot deceive genuine believers who are protected throughout their Christian lives. The church, which is the very firm foundation of truth is made up of those who are known by the Lord! His continual love is one of the protective statements on the seal of guarantee. cf. John 6:37-40; 10:27-28; Romans 8:28-39.

The Foundation is Guaranteed because We are to Stand Off from Unrighteousness. The second statement of guarantee is the proclamation for all who name the name of the Lord or all believers to stand off from unrighteousness. To name the name of the Lord means to confess who He is, i.e., it is to acknowledge the Lordship of Jesus as the Messiah of God, with all the attributes applicable to His majesty. cf. Matthew 7:22. Summarizing: the church consists of those who belong to the Lord and those who depart from unrighteousness.

Most commentators see Paul's two statements of guarantee, originating as a paraphrase from Numbers 16, which records the rebellion under Korah. Following the proclamation of the 250 princes with Korah of their defection from Moses authority, the man of God fell upon his face and addressed them:

Even tomorrow the Lord will show who are his, and who is holy, and will cause him to come near unto Him; even him whom He hath chosen will he cause to come near unto Him. (cf. Num. 16:5)

As the 250 princes refused to validate Moses test of prophetic authenticity by incense (vss. 6-11), God's anger was kindled and He warned, "Separate yourself from among this congregation, that I may consume them in a moment." (vs. 21) Moses' intercession was answered for the nation, after which he commanded, "Depart, I pray you from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins." (vs. 26) Immediately, the earth swallowed up the whole company of the rebellion, along with their wives and children. If this indeed is the passage from which these two statements of guarantee originate, then Paul was calling attention to the active judgment of God in vindicating the Apostles doctrine upon which the church is established!

The reference is probably to the Old Testament story of the rebellion of Korah, Dathan and Abirum, from which incident both quotations come (Num. 16:5, 26). Ultimately, Paul is saying, it is only the Lord who knows and recognizes His own people, and can tell the true from the spurious, for only he sees the heart. But though we cannot see the heart, we can see the life, which is the one reliable evidence of the heart'' condition, and is apparent to all. Both "seals" are essential, however, the divine and the human, the unseen and the seen. Together they bear witness to "God's firm foundation," His true church.⁽⁴¹⁾

Having mentioned the guarantee to depart from iniquity, the Apostle contrasts the genuine from the spurious by way of his sixth illustration, i.e., an honorable or dishonorable vessel. In large homes both valuable (i.e., gold and silver) and common (i.e., wood and earth) vessels are found. ⁽⁴²⁾ Today we may say, some dishes we use for special guests or occasions and others we use for everyday purposes. But what is the metaphor specifically referring to? If the contrast is between true and false teachers, then it is not simply genuine and spurious Christians. Evidently, Timothy and other true teachers at Ephesus were losing ground through the intimidation of the false teachers, such as Hymenaeus, Alexander (cf. 1 Tim. 1:19-20; 2 Tim. 4:14-15), Phygelus, Hermogenes (2 Tim. 1:15), and Philetus (cf. 2 Tim. 2:16-18). This suggests that the Apostle is commending a definite break from the false teachers, i.e., if a man purge himself from these . (vs. 20) The neuter plural demonstrative pronoun would refer to the vessels of dishonor or false teachers. ⁽⁴³⁾ It is a call to get away from the error of their doctrine, the moral compromise of their conscience and even their physical persons. Like Moses and his followers (cf. Num. 16), they were to remove themselves from the Korah, Dathan, Abirum and the 250 princes, as the Lord's judgment fell. Obviously, those responsive to Moses' authority would distance themselves at that time but others unfortunately failed to listen to his authority and were swallowed up in judgment. Compare further with 2 Timothy 3:1-13 and 1 Timothy 6:3-5.

As genuine teachers distance themselves from the false teachers, their false doctrine and immoral lives, they prove themselves to be sanctified and fit for the Master's use, prepared unto every good work . (vs. 21) Purity of life, purity of doctrine and purity of association, characterize the essential condition for the man of God! And not only is the man of God to distance himself from the false teachers and their ways but must constantly (Greek, present tense) flee also youthful lusts (vs. 22), which would include in this context the love of disputes, philosophical novelty, word debates, etc. These detract from that which the man of God should constantly chase after (Greek, dioko ; English follow ), i.e., the four cardinal virtues of righteousness, faith, love and peace.

A. The Man of God Pursues Righteousness. The Greek word dikaiosunen refers in this context to doing right before man and God. This is not a reference to positional righteousness which a believer receives at salvation but a practical righteousness that the man of God chases after throughout his life. His heart is held captive by the will of God and makes choices according to right conduct. He is a righteous man in pursuit of that perfection in the whole of his walk, conduct and speech. cf. Psalm 15:1; Prov. 15:9; Isa. 51:1; Matt. 5:6, 20; 1 John 3:10. The man of God must be in his conduct righteous and above blame, conforming his life to the law of God. cf. 1 Tim. 3:2; Titus 1:6; Psalm 101:6.

B. The Man of God Pursues Faith. The Greek word pistis refers in this context to, speaks of loyalty to the Lord, integrity, trustworthiness, fidelity and dependability. It is the heart set on trust in the sovereign God who controls all things by His providence and the man of God pursues a life that is faithful to that commitment. The one who pursues faith is the man who rests in trusting God.

To live a life of faith is to live a life free of frustration, free from a compulsion to force things to happen or to manipulate people. It is to live in a state of relaxed desperation...The frenzied activities, programs, plans, and gimmicks indulged in by some pastors are evidence of their lack of faith in God's sovereignty. By trying to build their churches themselves, they find themselves in competition with the One who alone can build His church. (MacArthur, p. 95)

C. The Man of God Pursues Love. The Greek word agape in this context refers to the unconditional volitional giving of oneself to others. Obviously the man of God pursues the supreme love of God and love of others . This is not simply an emotional feeling but a volitional pursuit of the objects to be loved.

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. (cf. Matt. 22:37-39)

To correct the Corinthians selfish pursuit of personal giftedness, in order to help them understand that gifts are to be used for the edification of others not oneself, he defines love as preeminent over all gifts, in the famous thirteenth chapter. ⁽⁴⁴⁾

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. (vss. 1-3) Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things. (vss. 4-7) Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity. (vss. 8-13)

D. The Man of God Pursues Peace. The Greek word eirene speaks of harmonious relationships, i.e., between man and God and man and man. Obviously, Paul's addition of this cardinal virtue (note: it is omitted from the list of 1 Timothy 6:11), suggests the terrible conflict within the church at Ephesus as the false teachers were gaining an audience. Harmony in the fellowship must be the quest of the man of God, who keeps himself pure from the ungodly influences of false teachers but defends with firm resolve the purity of biblical doctrine. And this peace he pursues, with them that call on the Lord out of a pure heart, i.e., those genuine in their allegiance to the Lordship of Christ in contrast to the false teachers.

In summary the man of God ministers: like a faithful steward, dispensing the Word of God in personal discipleship; like a dedicated soldier, not getting detoured by the things of the word but seeking only to please the One who enlisted him; like a disciplined athlete, who competes lawfully according to the Scriptures; like a hard working farmer, who first labors to exhaustion before enjoying the results; like an unashamed workman , who cuts a straight path in the Word of God to arrive at its original intended meaning; and he is like an honorable vessel, who distances himself from false teachers, their errors and immoral lives, to continually chase after the virtues of righteousness, faith, love and peace. Then the Apostle uses one more metaphor to capture the balance of the ministry of the man of God, i.e., like a slave who is gentle .

But foolish and unlearned questions avoid, knowing that they breed strifes. And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose him, if God, perhaps, will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

In contrast to the false teachers who detour into speculative theological debates that breed strifes , Timothy is to realize that as the slave of the Lord he must not strive . cf. 1 Timothy 1:3-7; 4:7; 6:3-5, 20-21. As mentioned in verse 22, the man of God pursues peace. The term foolish is moros , from which we get the English moron, suggesting mentally dull, silly, ignorant; the term unlearned is apaideutos , refers to someone untrained or undisciplined; and the term questions is zetesis , suggesting that which is controversial and having no basis in truth. These are what the false teachers at Ephesus and every age, gravitate toward and the man of God is to avoid! These can become serious detours from productive discussion of the Word of God and Biblical theology.
Four characteristics of servant of the Lord are mentioned: he is to be gentle or kind; he is to be skillful in teaching; he is to be patient or longsuffering; and he is to be meek or restrained in instructing those captured by error. The man of God is to be humble in explaining and persuading about the Word of God.

As much as we are to speak boldly for the Lord without compromise, we are to do so with the attitude of meekness, gentleness, and humility. We are never to be harsh, abusive, overbearing, unkind, thoughtless or pugnacious. There is to be a softness in the authority of a Christian leader, just as there was in Paul's and in the Lord's when he was on earth. "We proved to be gentle among you," Paul reminded believers in Thessalonica, "as a nursing mother tenderly cares for her own children."⁽⁴⁵⁾

The Man of God is to be Gentle. The Greek term epios , speaks of kindness or mildness. Here it speaks of the ethos of the speaker, who carefully selects not only the words but the inflection and tone, to communicate with gentleness. Discarding the rhetoric of Greek sophists, who may use intimidation as a means to persuade, the servant of God seeks to mirror the kindness of Christ.

The Man of God is to be Skillful in Teaching. The Greek adjective didaktikos refers to someone highly skilled in speaking or teaching. The only other usage of the term in the NT is also by Paul, when he gives a qualification for an Elder, i.e., he is to be highly skilled in teaching. cf. 1 Tim. 3:2. "The term does not refer so much to possessing vast knowledge or understanding as to having the ability to communicate effectively whatever knowledge and understanding one may have - in this case, knowledge and understanding of God's Word." (MacArthur, p. 99) False teachers may gain a hearing through the novelty of their speculations but the servant of God must be spiritually equipped with the distinctive ability of skill in teaching.

The Man of God is to be Patient. The Greek adjective anexikakon , refers to the ability to bear evil without resentment. As the servant of God defends the Gospel against false teachers, he stands in contrast to them in attitude, i.e., they are given over to envy, strife, railings and evil suspicions (cf. 1 Tim. 6:4), as their attitude degenerates into carnal anger.

The Man of God is to be Meek. The Greek noun praoteti , suggests he has his power under control. Like a horse that has been subdued, so that his strength is under control, so the servant of the Lord is not out of control in the heat of an argument. It is through this power under control that the man of God is humbly instructing those that oppose him , i.e., educate or guide those who are disobedient. The voice of the participle oppose is in the middle voice, suggesting reflective action, i.e., they oppose themselves or a better translation, they place themselves in opposition.

The goal toward which the servant of God instructs with humility is that God would give them repentance to (Greek, eis ) acknowledge the truth. As a result of their turning from error is their turning to the truth. The idea is that only God is the one who can turn someone from the errors of false teachers. This doesn't suggest that the man of God isn't to use careful reasoning, persuasion and argument but that he must realize that it is the Lord who turns the heart to receive truth. In order that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. ⁽⁴⁶⁾

Behind the scenes, invisible to men on the stage and in the audience, a spiritual battle is being fought out. The devil's grim activity is graphically depicted. He is likened to a hunter who captures his quarry alive in some clever "snare" or trap. He also drugs or inebriates them, for the word used of his captives' escape (ananepho) means literally to "become sober" or "come to one's senses again" (AG) after a period of diabolical intoxication. From such a captivity, in which men are both tapped and doped by the devil, only God can deliver them by giving them repentance unto an acknowledgment of the truth. Yet He effects the rescue through the human ministry of one of his servants, who avoids quarrelling and teaches with kindness, forbearance and gentleness.⁽⁴⁷⁾

As Hendriksen summarizes, "True conversion, then, is a radical change: 1. From ignorance to acknowledgment of the truth (verse 23, verse 25); 2. From intoxication and stupor to soberness (verse 26a); and 3. From slavery to freedom (verse 26b)." (pp. 276-277)

In summary: the man of God ministers like a faithful steward, like a dedicated soldier, like a disciplined athlete, like a hard-working farmer, like an unashamed workman, like an honorable vessel and like a gentle servant.

The Christian is compelled to examine the doctrine of discipleship from the pages of the New Testament in order to arrive at a philosophy of his/her primary ministry goal mentioned in the Great Commission. ⁽⁴⁸⁾

Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age. (Matt. 28:19-20, NASB)

Our central purpose in this study is threefold: 1.) to summarize the New Testament doctrine of discipleship, 2.) to distill the essential elements of discipleship and 3.) to draft a working ministry guide for discipleship at Grace Bible Church which will focus us in all phases of this joyful ministry. ⁽⁴⁹⁾ Without an inductive examination of all that the New Testament teaches on the subject, we would be left with an ambiguous definition of the subject.

What is Discipleship?

Answering this basic question demands an inductive examination of all the passages in the New Testament referring to discipleship or the concept. We begin by looking at a.) the primary and secondary terms used, b.) examine the cost of discipleship as taught by Jesus Christ and c.) draw principles from general illustrations of discipleship in the New Testament. These three major issues combine to define for us what discipleship is in the New Testament.

A. The Terms for Discipleship.
Two primary Greek words refer to the concept of discipleship in the New Testament, i.e., the verb akoloutheo and the noun mathetes . Two secondary Greek words add to the basic concept, i.e., the noun mimeomai and the verb opisso . These four words provide the basic information from which the concept of discipleship is built from the New Testament. As an inductive study of their historical and Biblical contexts will prove, the concept of discipleship is radically different than most contemporary models.

Akolutheo - to Follow After
Akoloutheo occurs 90 times in the New Testament: 79 in the Gospels, 4 in Acts, 1 in First Corinthians and 6 times in Revelation, usually translated "to follow after." This term primarily denotes the action of someone answering the call of Jesus whose whole life is redirected in obedience. Sometimes in the New Testament, the term is used in the indicative mood (e.g., they followed Him ) to refer to crowds of people who followed Jesus without conviction or commitment. cf. Matt. 4:25; 8:1; 21:9; Mark 10:32. This is simply a physical following, without personal dedication.

Matthew 4:25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan. (KJV)

Matthew 8:1 When he was come down from the mountain, great multitudes followed him. (KJV)

Matthew 21:9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. (KJV)

Mark 10:32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, (KJV )

When the term is used of individuals and especially in the imperative mood as a command (e.g., Jesus says, Follow me ) the term refers to at least the initial stages of conviction and commitment. Some examples from the Gospel of Matthew include:

Matthew 8:21-22 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead. (KJV)

Matthew 9:9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. (KJV)

Matthew 10:38 And he that taketh not his cross, and followeth after me, is not worthy of me. (KJV)

Matthew 16:24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. (KJV)

Matthew 19:21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. (KJV)

Matthew 19:27-28 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.⁽⁵⁰⁾

We have selected these examples for in the Gospel of Matthew in particular, discipleship is given special emphasize. As Wilkins concludes:

Matthew's gospel is at least in part a manual on discipleship. With all of the major discourses directed at least in part to the mathetai [i.e., disciples], with the term arranged in such a way that most of the sayings directed to the disciples have become teachings on discipleship, with the positive yet realistic enhancement of the picture of the disciples, and with disciples called and trained and commissioned to carry out the climactic mandates to "make disciples" in the conclusion of the gospel, Matthew has constructed a gospel that will equip the disciples in the making of disciples.⁽⁵¹⁾

As a general rule, one who takes up the new calling to follow Jesus Christ is likewise called to give up the old way of life. cf. Mark 1:16ff.; 10:17ff.; Matt. 9:9. Hence, there is both a turning away from something and a turning toward something, i.e., a turning from sin, self and a life of disobedience with a turning toward righteousness, the Lord and life of obedience to God.

Central to the Gospel command of Jesus was His call to follow Him , which involved both self-denial and the willingness to suffer. If any man would come after me, let him deny himself and take up his cross and follow me. cf. Mark 8:34; Luke 9:23;14:27, 33; and Matt. 10:38; 16:24. This metaphorical following refers to the participation in salvation offered by Jesus, the participation of obedient living and the participation to suffer persecution for the Gospel sake. The one following Jesus must be willing to suffer anything for the advancement of the Kingdom. And as Luke adds, this willingness to suffer is daily . (cf. Luke 9:23)

But readiness to suffer is only made possible through the "self-denial" which consists in perfect freedom from oneself and all forms of personal security. Such self-denial is possible only when man gives himself to God in unconditional discipleship . ⁽⁵²⁾

In summary, akolutheo suggests, discipleship is a following after the Lord or one's master, especially initiated at the call of Christ for salvation but continuing throughout the person's experience. We spiritually and mentally, follow the example of the Lord as the Twelve also followed after Jesus physically, doing what He would do and obeying what He says to do. The term refers to the life of committed obedience. And we do this realizing that His will for our lives will lead to daily suffering for our identification with Christ. This primary Greek term, as used in historical and Biblical contexts, contributes to the following four principles in the concept of discipleship:

The command to follow Jesus Christ results in the initial stages of dedication and ongoing commitment of the direction of ones spiritual life.

The command to follow Jesus Christ results in a turning away from living for ones self and turning away from indulging in lawlessness.

The command to follow Jesus Christ results in a turning toward God and turning toward a life of sacrificial obedience.

The command to follow Jesus Christ results in personal self-denial and the willingness to daily suffer for His sake.

Mathetes is found only in the Gospels and Book of Acts, as many as 264 times. ⁽⁵³⁾ Of these instances of the term disciple in the NT, about 230 appear in the Gospels. Specifically, we find not only the disciples of Jesus, but also the disciples of Moses (Jn. 9:28), the disciples of the Pharisees (Matt. 22:16), the disciples of John the Baptist (Mk. 2:18; Lk. 11:1), and even the disciples of Paul (Acts 9:25). ⁽⁵⁴⁾ Basically, the term refers to someone who attaches themselves to someone for the purpose of learning, with a view to committing themselves to what the person says.

From early Greek usage, the term was used for someone who studied and learned according to a set plan, with a view to obeying what their master or teacher said. A good summary of the early usage of the term in classical Greek is given by Rengstorf:

The emphasis is not so much on the incompleteness or even deficiency of education as on the fact that the one thus designated is engaged in learning, that his education consists in the appropriation or adoption of specific knowledge or conduct, and that it proceeds deliberately and according to a set plan. There is thus no mathetes [i.e., disciple] without a didaskalos [i.e., teacher]. The process involves a corresponding personal relation.⁽⁵⁵⁾

From early Greek literature the mathetes was one who followed another person, not simply learned from him. As Rengstorf points out ( TDNT, pp. 406-7), the verbal companion of mathetes or disciple was not a manthanein (i.e., a learner or listener) but a akolouthein (i.e., a follower). For example, the Greek philosopher Pythagorus had a complex and demanding procedure for anyone to become his disciple.

According to Timaeus, he [Pythagoras] was the first to say, "Friends have all things in common" and "Friendship is equality"; indeed, his disciples did put all their possessions into one common stock. For five whole years they had to keep silence, merely listening to his discourses without seeing him [because he spoke at night], until they pass an examination, and thenceforward they were admitted to his house and allowed to see him…Indeed, his bearing is said to have been most dignified, and his disciples held the opinion about him that he was Apollo come down from the far north.⁽⁵⁶⁾

By NT times the term had the customary concept of a student to teacher or master, drawn from both Jewish and Greek/Roman culture, when used in secular or religious literature. ⁽⁵⁷⁾ The student would attach himself to a teacher or master, to learn his teaching, life and even method of instruction. This would take place in both formal and informal contexts, with the student learning by oral question and answers, along with memorization which was the primary means of teaching. What is emphasized is that the " mathetes always implies the existence of a personal attachment which shapes the whole life of the one described as mathetes ." (Kittel, vol. 4, p. 441) The disciples were controlled by the man to whom they had committed themselves, extending to all areas of the inner life. This was not simply a loose casual friendship or even relationship among peers. It suggests a definite leader and an obedient follower, i.e., a master-disciple relationship.

A distinction between disciples of the Jews and disciples of Jesus during NT times, is the uniform emphasize given to the Lord's initiating the process. The Jewish rabbis taught that their talmid [i.e., disciples ] were responsible to link up with them but Jesus called others to be His disciples. cf. Mark 1:17; 2:14; 10:21; Matt. 4:19; Luke 9:59; John 1:43, etc. This emphasize on the master initiating the process of discipleship is continued in the Great Commission of Jesus when He commands all believers to, make disciples of all nations . cf. Matt. 28:19-20.

In the pages of the New Testament a significant turning point comes with Jesus' definition of a genuine disciple (cf. John 8:32), as the concept was cemented with a definite element of commitment, instead of being limited to learning.

As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed. (cf. John 8:30-36)

From this point on, the usage of discipleship in the NT seems limited to a learner who is committed to follow the master. ⁽⁵⁸⁾ The tension since John 6:66, where a number of superficially attached disciples turned away from Jesus reached its climax with Jesus' definition of disciples indeed . ⁽⁵⁹⁾

If a Christian was simply a person who learned from Jesus Christ, then the Greek term translated pupil would have been used instead of disciple. ⁽⁶⁰⁾ From John 8 following, a disciple is a learner with a commitment to follow the Lord Jesus Christ. ⁽⁶¹⁾ Only those who are dedicated to a life of obedience to the Lord Jesus can thus be called a true disciple.

By the time Luke wrote the Book of Acts, the term mathetes was used in the general sense of a Christian. ⁽⁶²⁾ It could properly be said that a believer or a Christian, as a disciple, is a learner of Christ with a commitment to follow Him. Although some suggest that a disciple is a dedicated Christian, the statement is misleading. ⁽⁶³⁾ All Christians are dedicated; all Christians are disciples; all believers are learners with a commitment to follow the Lord Jesus Christ, without which there is no claim to salvation.

Another observation of an inductive study of New Testament discipleship is the obvious concept of relationship . Jesus departed from the customary master/disciple classroom approach and cultivated discipleship by vital living relationships, where they watched Jesus walk through life and followed his example. Jesus' instruction was born from the teachable moments of everyday experiences, although He didn't neglect formal times of structured teaching. This is seen at the inception of the calling of the Twelve (cf. Mark 3:13-19), the examples of His retreats with them (e.g., Mark 6:30-32; Luke 9:10) and the extended times of teaching them while enjoying personal relationships (e.g., Matt. 13; 24-25; John 13-17). They spent significant time together in personal relationships. This relational emphasis is further illustrated by the ministry of the Apostle Paul, who worked, traveled, ministered and suffered while physically spending significant time with other men. Rarely did he ever travel alone (e.g., Acts 17:15-16) as his practice was the sharing of ministry and life with others.

Illustrative of the Apostle Paul's relational ministry is his summary defense to the Thessalonians:

But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, That ye would walk worthy of God, who hath called you unto his kingdom and glory. (cf. 1 Thess. 2:7-12)

Following NT times the term mathetes contained not only the aspect of a learner and committed follower but added to it the concept of imitation of Jesus' life and sufferings. As Rengstorf summarizes it usage in the early church:

This is marked by the incursion of the Greek and Hellenistic use of mathetes for intellectual adherence without direct commitment, and in close relation to this by the inevitable emergence of the idea of imitating Christ. This is already so strong in Ignatius [early church father] that only the martyr is the true mathetes of Christ.⁽⁶⁴⁾

In summary, Mathetes is a person who attaches himself to a master, with a commitment to follow his teaching and imitate his life, in a specific curriculum of learning and life. There are spurious disciples who are offended by some things Jesus says and do not obey the Word of God; and there are genuine disciples who humbly and happily submit to what Jesus says and continue in the Word of God. The mathetes is willing to suffer for his master, subordinating himself to his will. This primary Greek term as used in its historical and Biblical contexts, contributes four principles to the concept of discipleship:

A disciple attaches himself to a mentor for the purpose of both learning and obeying what is taught or illustrated by the mentor's life. ⁽⁶⁵⁾

A disciple has been invited into this relationship by his Master the Lord Jesus Christ and an earthly mentor.

A disciple is genuine to his calling only when there is a definite observing of the Words of Christ and the words of the earthly mentor.

A disciple is involved in both structured teaching sessions and spontaneous teaching sessions, while building a life oriented relationship with his earthly mentor.

Mimeomai is found 4 times in the NT (cf. 2 Thess. 3:7, 9; Heb. 13:7; 3 Jn. 11) and mimeetees 6 times (cf. 1 Cor. 4:16; 11:1; Eph. 5:1; 1 Thess. 1:6; 2:14; Heb. 6:12). The term symminetes is used in Phil. 3:17. The various terms refer to imitating either another person, Christ or in Eph. 5:1 even God Himself.

Striking with this secondary Greek term, as used in the New Testament, is the command of the Apostle Paul to others to imitate him, which ultimately is the essence of NT discipleship. The disciple is to imitate his earthly master, who himself/herself follows Christ. Without a commitment to follow the example or lifestyle of the person doing the discipling, there is no actual relationship of discipleship in the NT sense. For example:

1 Corinthians 4:16 Wherefore I beseech you, be ye followers of me. (KJV)

1 Corinthians 11:1 Be ye followers of me, even as I also am of Christ. (KJV)

1 Thessalonians 1:6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: (KJV)

2 Thessalonians 3:7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; (KJV)

2 Thessalonians 3:9 Not because we have not power, but to make ourselves an ensample unto you to follow us. (KJV)

In summary, Mimeomai is to imitate Christ by imitating an earthly spiritual mentor. The master calls the disciple to examine his/her life not only the teaching, with a view to imitating it so as to better follow the Lord Jesus Christ. It is right to call others to follow us as we also follow Christ, implying that our lives are credible examples worthy of being emulated. This secondary Greek term used in its historical and Biblical contexts, contributes two principles to the concept of discipleship:

A disciple is called by an earthly mentor to imitate the whole of his life: character, work ethic, attitudes and spiritual ministry.

A disciple must see a credible life of integrity in his earthly mentor, that is worthy of being imitated in the whole of life.

Opiso is used 36 times in the New Testament and means to come behind or after someone. In Rabbinic Judaism the term would refer to someone following behind a person of respect in a subordination relationship.

In the New Testament there are three points of interest with this term: 1.) the call to come behind or follow after comes from Jesus Himself; 2.) the call is a definite call to service in the kingdom; and, 3.) the call is one to obedience, which entails forsaking old ties. e.g., Matt. 10:38; 16:23-24; Mark 1:17; Luke 23:26. It is primarily used of sharing of Christ's fellowship, life and suffering. It was precisely this coming after Jesus in suffering that Peter didn't understand as essential for Jesus' experience. cf. Matt. 16:23-24.

Connected to this idea of coming behind is the prohibiting of looking back, so as to consider going back to the old life. Hence, in the NT there are serious warnings concerning terminating a previous commitment to the Lordship of Christ.

Luke 9:62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. (KJV)

Philippians 3:13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, (KJV)

Hebrews 10:38-39 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (KJV)

James 1:6-8 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways. (KJV)

2 Peter 2:20-22 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. (KJV )

In Summary, opiso is the coming behind in humble following of a master. This is a definite call from Jesus Himself resulting in spiritual service and demanding a total break with the past, with a commitment not to look back. This secondary Greek term is used in its historical and Biblical contexts, contributes three principles to the concept of discipleship:

A disciple is called by Jesus Christ to follow His lead into specific areas of ministry to advance the kingdom of God.

A disciple is called by Jesus Christ to break with old loyalties and to share in Christ's fellowship, life and sufferings.

A disciple is called by the Jesus Christ to change the direction of his life and not look back so as to consider returning to his former way of life.

Unfortunately, today there is confusion as to the identification of a disciple. Some suggest that a disciple is simply a dedicated Christian but a Christian may not be a disciple. Charles Ryrie did much to popularize this misleading concept.

Actually to teach that Christ must be Lord of life in order to be Savior is to confuse aspects of discipleship. A disciple is one who receives instruction from another; he is a learner.⁽⁶⁶⁾

However, it has been demonstrated convincingly, especially from the Book of Acts, that a believer is a disciple and the process of making a disciple, involves the person's commitment to obey the words of Christ. This is demonstrated, not only by the primary and secondary terms for disciple in the New Testament, but also the intent of the Great Commission itself.

Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age." (Matt. 28:19-20; NASB)

Basically, the central command of this Great Commission is to make disciples , i.e., make dedicated learners and followers of Jesus Christ. ⁽⁶⁷⁾ And this making of disciples will be accomplished by a threefold ministry, suggested by the three participles:
First, making disciples involves the act of going. This is an aorist participle and because participles do not have m