August 16, 2014 2nd Timothy Chapter 2

2nd Timothy Chapter 2

Originally posted Wednesday October 1, 2008

2nd Timothy Chapter 2:1-13 A Good Soldier of Christ

The author continues his theme of encouraging the remnant of believers and those who had "fallen away" as well to rekindle the gift of God they had received through the Gospel brought to them by Paul. With time the flame has weakened and the power of that Gospel is in jeopardy of being overrun by those who "promote myths and speculations rather than the divine plan" (1:4). He now urges them to "be strong in the grace that is in Christ Jesus," to heed those who have been faithful and trusted witnesses to Paul's testimony. In a series of metaphors the writer moves toward reminding the believers of the goal of their faith in Christ. Being faithful as a good soldier of Christ they share in suffering on behalf of the Gospel as Christ suffered on their behalf. Their aim should be to please Christ just as the aim of an army soldier is to obey the commands of and so to please the one who enlisted him, avoiding "civilian entanglements." So it is with the athlete who cannot achieve the prize without following the rules of the game, and it is the farmer who plows, sows the seed and cares for the crop whose labors have earned for him the first share of the harvest. In all  of these the author reaffirms his opening phrase, "be strong in the grace that is in Christ Jesus."

The congregations are pointed toward the Christ whom Paul preached, the descendent of David, who was "raised from the dead." This is the Gospel for which Paul suffered to the point of being in chains "like a criminal." But even though he suffered the spreading of the Gospel could not be halted, for no chains can bind what God has begun. Like the soldier, the athlete and the farmer who labor for success, Paul, their spiritual father, endured whatever came his way. He suffered so that the elect, those to whom the Gospel was delivered, could obtain the prize, the saving grace which is in Christ Jesus and leads to eternal life. The author uses what might have been an early creedal hymn or worship liturgy as a summary of the goal of remaining faithful to Paul's teaching now continued by faithful witnesses. Borrowing and adapting passages from Paul's letters, he begins with baptism in which the believer dies and is raised with Christ (to live with him). The believers who endure (remain faithful) will also "reign with Christ." But if they turn away and are faithless, renouncing Christ, He will deny them before God on the last day yet remain faithful just as God continued to remain faithful to an apostate Israel. In either case both remain faithful to their offer of salvation to those who turn and accept it.

The first part of vs. 11, "If we have died with [Christ], we will also live with [Christ]," deserves our attention. It is a fundamental Pauline belief that life as a Christian - the new life in Christ, comes through our death and rebirth. We have to die to live. Baptism was the symbol of this spiritual transformation. In several verses Paul wrote of being a new creature, the old one passing away and the new appearing. He wrote of taking off the old garment - the old self, and putting on Christ. He was certain that the old self, what we have been and how we have lived, was incompatible with being a Christian, that a person who joins with Christ sees the world differently. S/he understands the narrowly focused ethical and relational values to have been changed - to have become broader in application and infused with an insight only God can provide.

2nd Timothy Chapter 2:14-26 A Worker Approved by God

The author lays before the churches a range of involvements a Christian should avoid. "Wrangling over [the meaning of] words" causes confusion and a distraction from the basic thrust of the Gospel as a whole. Don't try to water down the power of the Gospel by easing the effectiveness of its' teaching as if ashamed to be direct in explaining its' truth. Avoid "profane, empty utterances" (myths and speculations) which lead people astray "toward more ungodliness." Such talk has the spreading effect of gangrene. The writer names two examples of those who have "swerved from the truth" claiming the resurrection has already happened (vss. 17-18). What they would have meant by such a claim is not explained and is uncertain. Possibly this is an exaggeration of Paul's teaching of the transformed life in Christ in which one both dies and is raised with Christ at baptism. It is also very close to the meaning of Jhn. 11:26: "everyone who lives and believes in me will never die [spiritually]." However, in John there is still a resurrection on the last day for those who have died physically, whether they are believers or not (see 1 Cor. 15:51-57). In the case of these two false teachers of "myths and speculations" they propose what seems to include an instantaneous transformation at the moment of death and being with Christ. In any case, such deviation from Paul's teaching is "upsetting the faith of some." It should be noted here that within less than a century there would be a widely spread heresy called Gnosticism which would threaten the vitality of "orthodox" Christianity. In its many forms it would find its roots in part in the teachings of the likes of Hymenaeus and Philetus.

Against such "wrangling over words" and "moves toward ungodliness" the writer will "remind them of this:" The firm foundation laid by God in the Gospel bears an inscription of warning. "The Lord [Christ] knows who are his" and those who are his will "turn away from [such] wickedness." Implicit in these words is the counterpoint to the false teaching that "the resurrection has already taken place" with no need of further concerns over striving for godliness. Those who do not turn from wickedness thus aligning themselves with the fate of those who traffic in "myths and speculations," 

Using a parable the author likens those who have cleansed themselves from all wickedness as special utensils made of precious metals dedicated for special use by the owner in a large estate. Those who do not cleanse themselves are like ordinary utensils made of wood and clay for ordinary use. Of course, the owner of the estate is God and the special utensils - the faithful, are ready to be useful to the owner in "every good work." As with any good parable there is the need to identify oneself with one side or the other. The author's "therefore" provides the characteristics of the "right side," the side of being favored by the owner of the house who selects the utensils. To be avoided are "youthful passions" (typically sexual immorality) and "stupid and senseless controversies" (myths and speculations). Against these stand the pursuits of "righteousness, faith, love and peace." Also unbecoming of the Lord's servant is acting in a quarrelsome manner toward others. Instead one must act "kindly, as an apt teacher, patient, correcting opponents with gentleness." Perhaps such opponents will repent and "escape the snare of the devil."