2:15 Be diligent could also be translated, “Be zealous.” Paul had in mind a zealous pursuit of God’s approval. One way to do this is to make sure we handle Scripture correctly.[1]
2:15 Paul commands constant zeal at the beginning of this verse, which could be translated “Do your utmost.” The good workman will properly handle (literally, “cut straight”) God’s word, rather than twisting it as did the false teachers. The plain, straightforward understanding of the Scripture is to be accepted.[2]
2:15 approved Meaning to consider genuine by testing (1 Cor 11:19).
having no need to be ashamed In contrast to those false teachers who deserve shame.[3]
2:15 Do your best, i.e., “Be zealous” (Gk. spoudazō). The believer must zealously pursue God’s approval. One way to do this is to make sure one is rightly handling Scripture, which contrasts with the meaningless disputes of the false teachers.[4]
2:15 Be diligent. This word denotes zealous persistence in accomplishing a goal. Timothy, like all who preach or teach the Word, was to give his maximum effort to impart God’s Word completely, accurately, and clearly to his hearers. This is crucial to counter the disastrous effects of false teaching (vv. 14, 16, 17). accurately handling. Lit. “cutting it straight”—a reference to the exactness demanded by such trades as carpentry, masonry, and Paul’s trade of leather working and tentmaking. Precision and accuracy are required in biblical interpretation, beyond all other enterprises, because the interpreter is handling God’s Word. Anything less is shameful. the word of truth. All of Scripture in general (Jn 17:17), and the gospel message in particular (Eph 1:13; Col 1:5).[5]
2:15 What is approved is what remains after testing, like metals that have been refined by fire. Rightly dividing literally means “cutting straight.” word of truth: Truth defines the nature of Scripture. It is a beacon of truth in the darkness of all kinds of falsehoods. Teachers of the Bible should make every effort to handle His truth accurately. Failure to do so will lead to divine judgment (James 3:1).[6]
2:15. Paul urges Timothy to serve as an example for all believers: Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. In order for Timothy or any believer to present himself at the Judgment Seat of Christ approved to God, an unashamed worker, he must be diligent to teach the word of truth accurately. Doctrine matters. While all believers are accepted, only biblically faithful ones will be approved by Christ at the Bēma. AWANA children’s ministry gets it name from this verse: Approved Workmen Are Not Ashamed.[7]
2:15 Timothy should be diligent to present himself approved to God. His efforts should be concentrated on becoming a worker who does not need to be ashamed. This he could do by rightly dividing the word of truth. This latter expression means to handle the Scriptures correctly, to “hew the line,” or as Alford put it, “to manage rightly to treat truth fully without falsifying.”[8]
2:15. As for Timothy, he was to do his best (lit., “be zealous”) to be sure he would meet with God’s approval, a “laborer” (ergatēn; cf. Matt. 20:1, 8) who does not need to be ashamed. Paul had spoken of shame before men (2 Tim. 1:8, 12, 16); far worse is shame before God. Timothy need not fear such shame if he would correctly handle the Word of truth (cf. Eph. 1:13; Col. 1:5; James 1:18), which for him included both Old Testament Scripture and what he had heard orally from Paul. The Greek orthotomounta, “correctly handling,” found only here and in the Septuagint in Proverbs 3:6 and 11:5, means literally “to cut straight,” but just what image Paul had in mind here is uncertain. Stone masons, plowers, road builders, tentmakers, and (least likely of all) surgeons have all been suggested, but a firm conclusion remains elusive. What is clear is that the shame of God’s disapproval awaits those who mishandle His Word.[9]
2:15. Timothy, by contrast, must do his best to present [himself] to God as one approved, a workman who does not need to be ashamed. Timothy, and all who follow Christ, are to consecrate themselves to God, working diligently for his approval. The teacher whom God approves has no need of shame in his presence.
God bestows his approval on the one who exhibits truth, love, and godliness in daily living, and who correctly handles the word of truth. The false teachers were mishandling God’s words, using them for their own benefit. Timothy was commissioned to handle the words of God correctly. All preaching should present the truth clearly, cutting through erroneous ideas or inaccurate opinions.
The pastor or teacher must acquaint himself thoroughly with Scripture. He should familiarize himself with historical information and the context of the passage, especially when trying to reach back through the centuries to gain an accurate understanding of God’s revelation.[10]
2:15 “Be diligent to present yourself” This is an AORIST ACTIVE IMPERATIVE with an AORIST ACTIVE INFINITIVE. This is a call for a decisive act of the will (cf. Luke 19:5–6; Rom. 6:13).
© “approved” This is a metallurgical term which became an idiom for “a test with a view toward approval,” a metaphor for confirming something as genuine (cf. 1 Cor. 11:19; 2 Cor. 10:18).
© “to God” God is the one who must approve our teaching, preaching, and our lifestyle.
© “as a workman who does not need to be ashamed” Spiritless Bible teaching and un-Christlike daily living will cause believers shame when they stand before their Lord (cf. 2 Cor. 5:10). Paul was concerned about being ashamed before the Lord, but not before men (cf. 1:8, 12, 16).
© “accurately handling” This is a PRESENT ACTIVE PARTICIPLE meaning “to cut straight.” This was often used of constructing a road, plowing a furrow, or a stone mason building a structure (cf. Prov. 3:6; 11:5 in the Septuagint).
This term is used metaphorically to cut a straight line. The Word of God is a straight (righteous) path to truth. The word “straight” is an OT construction term taken from the word for a “river reed” which was used to confirm the horizontal straightness of walls, streets, etc. YHWH used this term to describe His own character. It is translated “just” or “right” (and all the related forms). God is the ruler or standard by which all else is evaluated. Apostolic truth reflects God’s character; Apostolic living reflects God’s character. The false teachers fail at both!
© “the word of truth” In Eph. 1:13; Col. 1:5 and James 1:18 this refers to the gospel. Here it refers to Apostolic truth preached by Paul and passed on by Timothy and accepted and lived out by mature believers. For a good book on the development of Apostolic preaching, teaching and letters in the New Testament see Birth of a New Testament by William L. Bevins (Union Baptist University, Carson City, TN).[11]
15. Timothy’s personal example must serve as a powerful weapon against error: Do your utmost to present yourself to God approved. Timothy must exert every effort so to conduct himself that even now before the bar of God’s judgment he stands approved, that is, as one who, after thorough examination by no one less than the Supreme Judge, has the satisfaction of knowing that the latter is well-pleased with him and commends him (note synonyms in Rom. 14:18 and 2 Cor. 10:18). Now this happy result will be achieved if Timothy is found to be:
a. a workman who has nothing to be ashamed of,
accordingly also:
b. rightly handling the word of the truth.
Timothy, then, must be a workman, not a quibbler. His work, moreover, must be such that it does not reflect shame on him and that he does not need to fear that shame will cover him when he hears the divine verdict with respect to it.
This means, of course, that he is the kind of leader who is engaged in “rightly handling the word of the truth.” This word of the truth is “the testimony concerning our Lord” (2 Tim. 1:8), “the gospel” (same reference and see Eph. 1:13), “the word of God” (2 Tim. 2:9). It is God’s redemptive truth. The modifier “of the truth” emphasizes the contrast between God’s unshakeable special revelation, on the one hand, and the Ephesian errorists’ worthless chatter on the other.
The expression “rightly handling” has caused much controversy. It is true that “to cut” is the primary meaning of the main element (the base) of the composite verb from which this present masculine participle (ὀρθοτομοῦντα) is derived. Nevertheless, the view that the composite verb retains either this literal sense or the near-literal sense “divide” (A.V.) is debatable. In a composite verb the meaning-emphasis may shift to the prefix, until in the semantic process the literal sense of the base is lost. Thus straight-cutting begins to mean straight-handling, handling aright. It is not so strange that, by an easy transition from the physical to the moral sphere, some such notion as “cutting a straight road or path” led in the course of time to the exclusively moral use of the term. Thus Prov. 11:5 (LXX) informs us that “the righteousness of the perfect cuts his way straight,” meaning: “keeps his way straight,” causes him to do what is right. Cf. Prov. 3:6 (LXX). Thus it is understandable that here in 2 Tim. 2:15 the meaning is, “handling aright.”
That the base (“to cut”) should lose its original, literal meaning when a prefix (“straight”) is added is not strange. Even without any affix the word “to cut” is frequently used in a non-literal sense. Thus, the Greek speaks of “cutting (taking) an oath,” “cutting (diluting) a liquid,” “cutting (working) a mine,” etc. He also uses the expression “cutting short” (bringing to a crisis), and “cutting the waves,” just as we do today. And compare our idioms “cutting a strange figure,” “cutting droll capers,” “cutting a pack of cards,” etc.
Returning to the composite verb, I would emphasize that the context confirms the meaning which nearly all authorities ascribe to it. In the light of verses 14 and 16 the idea which Paul wishes to convey is clearly this, “Handle the word of the truth rightly instead of waging thoroughly useless word-battles which upset the listeners, and instead of paying any attention to profane, empty-chatter.”
The man who handles the word of the truth properly does not change, pervert, mutilate, or distort it, neither does he use it with a wrong purpose in mind. On the contrary, he prayerfully interprets Scripture in the light of Scripture. He courageously, yet lovingly, applies its glorious meaning to concrete conditions and circumstances, doing this for the glory of God, the conversion of sinners, and the edification of believers.[12]
Ver. 15. Study to show thyself approved unto God.
Approved:—The word which he uses (σπουδάζειν) is one which scarcely occurs in the New Testament, except in the writings of St. Paul. And the corresponding substantive is also much more common in his Epistles than it is elsewhere. It indicates that ceaseless, serious, earnest zeal, which was one of his chief characteristics. And certainly if the proposed standard is to be reached, or even seriously aimed at, abundance of this zeal will be required. For the end proposed is not the admiration or affection of the congregation, or of one’s superiors, nor yet success in influencing and winning souls; but that of presenting one’s self to God in such a way as to secure His approval, without fear of incurring the reproach of being a workman who has shirked or scamped his work. The apostle’s charge is a most wholesome one, and if it is acted upon it secures diligence without fussiness, and enthusiasm without fanaticism. The being “approved” implies being tried and proved as precious metals are proved before they are accepted as genuine. (A. Plummer, D.D.)
The minister approved of God:—
I. In what way and manner a minister ought to show himself approved of God. It appears to me that something more is required to convince men that a minister has the smile of God than his own belief. Our text evidently implies that by his work a minister must show that God is with him. In his work four things will be found which tend to show this. 1. Its quality. It must be such as God commands. 2. Its quantity; which shall evince diligence. 3. The difficulties attending its performance; which is the trial of sincerity. 4. The spirit in which it is done. It is a work which requires a spirit of compassion and kindness.
II. What are the signs of a minister’s approval of God which should be accepted by persons? 1. I would place conversions as an evidence of Divine approval. They show Divine favour. The moral miracle of a true conversion evinces the Divine presence and power equally with any other miracle. 2. The convictions of truth and duty, which are made by his preaching to the consciences of sinners. 3. The last sign we shall notice of God’s approbation of His minister, is the effects of his preaching on the hearts of them that believe. Those that are spiritual can judge whether his preaching is scriptural. (W. Moore.)
God’s approval:—Advert continually to His presence with reverence and godly fear; consider Him as always looking on the heart; trust in His almighty protection; believe in Him as a holy sin-hating God and reconciled to sinners of mankind only in Jesus Christ; value His favour above all the world, and make it the settled sole aim of your lives to approve yourselves to His pure eyes. (T. Adam.)
Desire for God’s approbation:—“If you were an ambitious man,” said a person one day to a minister of talent and education, who was settled in a retired and obscure parish, “you would not stay in such a place as this.” “How do you know that I am not an ambitious man?” said the pastor. “You do not act like one.” “I have my plans as well as others—the results may not appear as soon, perhaps.” “Are you engaged in some great work?” “I am; but the work does not relate to literature or science. I am not ambitious, perhaps, in the ordinary sense of the term. I do not desire to occupy the high places of the earth, but I do desire to get near my Master’s throne in glory. I care but little for popular applause, but I desire to secure the approbation of God. The salvation of souls is the work He is most interested in, and to the successful prosecution of which He has promised the largest rewards.” (H. L. Hastings.)
“Vibration in unison”:—“Something is the matter with your telephone; we can hardly hear you,” was the response, that in a faint voice came to us from the Central Office when we had answered their signal ring with the usual “Halloo!” A few minutes afterwards a young man from head-quarters stepped into our study, and taking the telephone in his hand commenced to investigate. “Yes, here it is,” he exclaimed, as he began to unscrew the ear-piece. “The diaphragm is bulged, and dust has collected around it to such an extent that it does not vibrate in unison with ours up in the office, and that spoils the sound. You see,” he added, while brushing the instrument, “that the telephones at both ends of the wire must act in harmony or there will be no voice. There,” he said, “it is all right now.” And sure enough the lowest word could be distinctly heard, There was, of course, nothing remarkable in this incident, and yet the words “vibrate in unison,” “must act in harmony or there will be no voice,” suggested higher thoughts as well. The human heart is God’s telephone in man. Through it He purposes to speak to our inner consciousness; and when our conscience, our affections, and our desires “vibrate in unison” with the breath of His lips we can hear His voice within us. A workman that needeth not to be ashamed.—The single word which represents “that needeth not to be ashamed” (ἀνεπαίσχυντος) is a rare formation, which occurs nowhere else in the New Testament. Its precise meaning is not quite certain. The more simple and frequent form (ἀναίσχυντος) means “shameless,” i.e., one who does not feel shame when he ought to do so. Such a meaning, if taken literally, would be utterly unsuitable here. And we then have choice of two interpretations, either (1) that which is adopted in both A. V. and R. V., who need not feel shame, because his work will bear examination, or (2) who does not feel shame, although his work is of a kind which the world holds in contempt. The latter is the interpretation which Chrysostom adopts, and there is much to be said in its favour. Three times already in this letter has the apostle spoken of not being ashamed of the gospel (chap. 1:8, 12, 16). Does he not, therefore, mean here also, “Present thyself to God as a workman who is not ashamed of being in His service and of doing whatever work may be assigned to him”? This brings us very close to what would be the natural meaning of the word, according to the analogy of the simpler form. “If you are to work for God,” says Paul, “you must be in a certain sense shameless. There are some men who set public opinion at defiance, in order that they may follow their own depraved desires. The Christian minister must be prepared sometimes to set public opinion at defiance, in order that he may follow the commands of God. The vox populi, even when taken in its most comprehensive sense, is anything but an infallible guide. Public opinion is nearly always against the worst forms of selfishness, dishonesty, and sensuality; and to set it at defiance in such matters is to be “shameless” in the worst sense. But sometimes public opinion is very decidedly against some of the noblest types of holiness; and to be “shameless” under such circumstances is a necessary qualification for one’s duty. It is by no means certain that this is not St. Paul’s meaning. If we translate “A workman that feeleth no shame,” we shall have a phrase that would cover either interpretation. (A. Plummer, D.D.)
The gospel workman:—
I. Look, first, at the designation the Christian minister must try to earn for himself, to be “a workman approved of God,” one whose work will bear trying in the fire; having nothing counterfeit about it, but discovering the fine gold of an unadulterated service—truthful, hearty, honest towards God and man. 1. Such a man will strive to be approved of God for his diligence, his earnestness, the anxious concentration upon the duties of the ministry of all the powers which God has given him. 2. “Approved of God,” again, a minister should strive to be for his faithfulness. Now, this faithfulness, in relation to the stewardship of souls, consists in a bold and unfaltering adherence to the terms of our gospel commission; in a jealousy, before all things, for the honour of the Lord we serve; in a determination that, neither in public nor in private, will we exercise any timid reservations whether men will hear or whether they will forbear.
II. But the text invites us, in the next place, to consider the Christian minister in his office as a public teacher. 1. Where note, first, it is the “word of truth” he has to divide; an expression with which we may compare the language of the same apostle on another occasion, where he says, “When ye received the word of God which ye heard of us, ye received it not as the word of men, but as is in truth the word of God.” This mode of speaking of Holy Scripture seems well calculated to meet that irrepressible craving for certainty on moral subjects, which is the first need of the awakened mind. 2. But this word or truth, we are told, is to be “rightly divided”; that is, we may interpret the expression, to have all its parts distributed and disposed after some law of connection and coherence and scientific unity. The general spirit of this injunction goes to reprove all that mutilated or partial teaching in which, through an over-fondness for particular aspects of theological truth, a man is betrayed into negligence, if not into culpable reticence, about all the rest.
III. But I proceed to the last point which calls for notice in our text, or that which leads us to contemplate the Christian minister in his personal character and qualifications. 1. “Needeth not to be ashamed,” in regard of his mental culture, and attainments, and general fitness to cope with the demands of an intellectual age. 2. “Needeth not be ashamed,” once more, in regard of his personal and experimental acquaintance with the truths he is ordained to teach. Every profession in life has its appropriate and distinctive excellence. We look for courage in the soldier; integrity in the merchant; wise consistency in the statesman; unswerving uprightness in the judge. What is that which, before all things, should distinguish the Christian minister, if it be not pre-eminent sanctity of deportment, and the spirit of piety and prayer? (D. Moore, M.A.) Rightly dividing the word of truth.—
Cutting straight:—Literally “cutting straight.” The figure has been very variously derived; from a priest dividing the victim, the steward distributing the bread or stores, a stonemason, a carpenter, a ploughman, a road-cutter. The last has been most frequently adopted. Perhaps they are right, who, like Luther and Alford, consider that the figure had become almost lost sight of in common usage, and that the word had come to mean little more than to “manage” or “administer.” (Speaker’s Commentary.)
Fearless faithfulness:—The metaphor is taken from cutting roads. The characteristic of the Roman roads would be well known to the apostle, and this idea is given in the margin of the revision “holding a straight course in the word of truth.” The expression denotes a fearless faithfulness—a simple straightforwardness in the proclamation of the truth of God, whatever may be the opinions or the conduct of men. The Word has to be preached whether men will hear or whether they will forbear. (R. H. S.)
Defection dangerous:—I am disposed to think that we may perhaps class this among the medical words with which these Epistles abound, and see in it a reference to the work of the surgeon, in which any deflection from the true line of incision might be perilous or even fatal. The reference in ver. 17 to the gangrene or cancer seems to carry on the train of thought. (E. H. Plumptre, D.D.)
Right handling:—The idea of rightness seems to be the dominant one; that of cutting quite secondary; so that the Revisers are quite justified in following the example of the Vulgate (recte tractantem), and translating simply “rightly handling.” But this right handling may be understood as consisting in seeing that the word of truth moves in the right direction, and progresses in the congregation by a legitimate development. (A. Plummer, D.D.)
Straightforwardness:—St. Paul summons Timothy to a right straightforward method of dealing with the Divine word. He would have him set out clear lines for the intellect, a plain path for the feet, a just appeal to the emotions, a true stimulant of the conscience. (H. R. Reynolds, D.D.)
Rightly dividing the word of truth:—
I. The Vulgate version translates it—and with a considerable degree of accuracy—“Rightly handling the word of truth.” What is the right way, then, to handle the word of truth? 1. It is like a sword, and it was not meant to be played with. It must be used in earnest and pushed home. 2. He that rightly handles the word of God will never use it to defend men in their sins, but to slay their sins. 3. The gospel ought never to be used for frightening sinners from Christ. 4. Moreover, if we rightly handle the word of God we shall not preach it so as to send Christians into a sleepy state. We may preach the consolations of the gospel till each professor feels “I am safe enough; there is no need to watch, no need to fight, no need for any exertion whatever. My battle is fought, my victory is won, I have only to fold my arms and go to sleep.” 5. And, oh, beloved, there is one thing that I dread above all others—lest I should ever handle the word of God so as to persuade some of you that you are saved when you are not. II. But my text has another meaning. It has an idea in it which I can only express by a figure. “Rightly dividing, or straight cutting.” A ploughman stands here with his plough, and he ploughs right along from this end of the field to the other, making a straight furrow. And so Paul would have Timothy make a straight furrow right through the word of truth. I believe there is no preaching that God will ever accept but that which goes decidedly through the whole line of truth from end to end, and is always thorough, earnest, and downright. As truth is a straight line, so must our handling of the truth be straightforward and honest, without shifts or tricks.
III. There is a third meaning to the text. “Rightly dividing the word of truth” is, as some think, an expression taken from the priests dividing the sacrifices. When they had a lamb or a sheep, a ram or a bullock, to offer, after they had killed it, it was cut in pieces, carefully and properly; and it requires no little skill to find out where the joints are, so as to cut up the animal discreetly. Now, the word of truth has to be taken to pieces wisely; it is not to be hacked or torn as by a wild beast, but rightly divided. There has to be discrimination and dissection. 1. Every gospel minister must divide between the covenant of works and the covenant of grace. 2. We need also to keep up a clear distinction between the efforts of nature and the work of grace. It is commendable for men to do all they can to improve themselves, and everything by which people are made more sober, more honest, more frugal, better citizens, better husbands, better wives, is a good thing; but that is nature and not grace. Reformation is not regeneration. 3. It is always well, too, for Christian men to be able to distinguish one truth from another. Let the knife penetrate between the joints of the work of Christ for us, and the work of the Holy Spirit in us. Justification, by which the righteousness of Christ is imputed to us, is one blessing; sanctification, by which we ourselves are made personally righteous, is another blessing. 4. One other point of rightly dividing should never be forgotten, we must always distinguish between the root and the fruit. “I want to feel a great change of heart, and then I will believe.” Just so; you wish to make the fruit the root. IV. The next interpretation of the apostle’s expression is, practically cutting out the word for holy uses. This is the sense given by Chrysostom. I will show you what I mean here. Suppose I have a skin of leather before me, and I want to make a saddle. I take a knife, and begin cutting out the shape. I do not want those parts which are dropping off on the right, and round this corner; they are very good leather, but I cannot just now make use of them. I have to cut out my saddle, and I make that my one concern. The preacher, to be successful, must also have his wits about him, and when he has the Bible before him he must use those portions which will have a bearing upon his grand aim.
V. One thing the preacher has to do is to allot to each one his portion; and here the figure changes. According to Calvin, the intention of the Spirit here is to represent one who is the steward of the house, and has to apportion food to the different members of the family. He has rightly to divide the loaves so as not to give the little children and the babes all the crust; rightly to supply each one’s necessities, not giving the strong men milk, and the babes hard diet; not casting the children’s bread to the dogs, nor giving the swine’s husks to the children, but placing before each his own portion.
VI. Rightly to divide the word of truth means to tell each man what his lot and heritage will be in eternity. Just as when Canaan was conquered, it was divided by lot among the tribes, so the preacher has to tell of Canaan, that happy land, and he has to tell of the land of darkness and of death-shade, and to let each man know where his last abode will be. (C. H. Spurgeon.)
Appropriate truth:—Paul no doubt meant by this simile, that as a father at the dinner-table cuts and carves the meat, and divides it in proper shares to his family—a big piece for the grown-up son who works hard, and a small tender bit for the wee bairn who is propped up in a high chair next the mother—so all Christian workmen should divide religious truth, according to the capacity and the wants of the people amongst whom they labour. We are told in a fable that a half-witted man invited a number of creatures to a feast, at which he gave straw to the dog, and a bone to the ass. So, unless we think and reason, we shall be giving the wrong sort of food to the people who look to us for spiritual nourishment. When you are invited to visit the death-bed of a man whose life has been self-indulgent and occasionally vicious, and you see the tears of repentance in his eyes, it is a blunder to read him an account of the last judgment in the 25th of Matthew; but it is rightly dividing the truth to open the 15th chapter of Luke, and tell him the touching story of the father’s love to his penitent prodigal son. If you are asked to preach religious truth to a sceptic, do not ask him to believe that the whale swallowed Jonah; or that, one day, the sun stood still while an army fought out its battle. It would be like giving straw to a hungry god. Tell the sceptic the Divine parable of the humane Samaritan, and say, “If you copy the spirit of that man, you shall find it one of the gateways to God.” Would you influence for good a young man who is leaving home for the great city? Then, tell him the story of virtue as exhibited in the life of Joseph, who as a son, a brother, a slave, a servant, a overseer, a prisoner, and a prince, benefited man and glorified God. If you have to speak to children, tell them of the child Samuel, who prayed to God, and was consecrated to His service in one of the most illustrious lives of the Old Testament; and when you wish to impress upon a child that he should trust in God, read and expound to him the psalm which begins with the thrilling words, “The Lord is my shepherd, I shall not want”; and tell him of the sacred Saviour who took the little ones in His arms and blessed them, saying, “Of such little children is the kingdom of heaven.” If you are asked to go to a prison and speak to the convicted wretches, tell them of the poor, naked, dying thief on the cross who saw Jesus, believed in Him, prayed to Him, and the same day was received into paradise. And are you moved to give a word to the outcasts? Then, give them their share of suitable spiritual food. Tell them of Mary Magdalene whose heart was cleansed from its impure demons and filled instead with sacred love. And when the penitent outcasts weep while you speak of the Divine love, one may reply, “But, sir, no good woman will befriend such as we have been!” Then, tell them that when Mary Magdalene was converted she became the companion of the mother of Christ; and that if they trust in God and do the right, He will make a sacred path for them through the world and make them perhaps as useful and as honoured as the Magdalene whose service to Christ and His mother is the charm of the world. Yes; there is in this grand gospel history a share of food for everybody; and it should be for us to find it and bestow it according to the needs of the people. (W. Birch.)
Rightly dividing the word of truth:—Truth is of various kinds—physical, mathematical, moral, &c.; but here one particular kind of truth is referred to, called the word of truth—that is, the truth of the Word of God—the truth of Divine revelation—theological truth. The Bible was not given to teach men philosophy, or the arts which have respect to this life; its object is to teach the true knowledge of God, and the true and only method of salvation. 1. The truths of God’s Word must be carefully distinguished from error. 2. But it is necessary to divide the truth not only from error, but from philosophy, and mere human opinions and speculations. 3. The skilful workman must be able to distinguish between fundamental truths, and such as are not fundamental. 4. Rightly to divide the word of truth, we must arrange it in such order as that it may be most easily and effectually understood. In every system some things stand in the place of principles, on which the rest are built. He who would be a skilful workman in God’s building must take much pains with the foundation; but he must not dwell for ever on the first principles of the doctrine of Christ, but should endeavour to lead His people on to perfection in the knowledge of the truth. 5. A good workman will so divide the word of truth, as clearly to distinguish between the law and the gospel; between the covenant of works and the covenant of grace. 6. Another thing very necessary to a correct division of the word of truth is that the promises and threatenings contained in the Scriptures be applied to the characters to which they properly belong. 7. But finally, the word of God should be so handled that it may be adapted to Christians in different states and stages of the Divine life; for while some Christians are like “strong men,” others are but “babes in Christ, who must be fed with milk, and not with strong meat.” (A. Alexander. D.D.)
The right division of truth:—We will suppose a workman dealing with the yet unrenewed and unshapen material—with the unconverted of his hearers; and we will study to show you how, if he would “rightly divide the word of truth,” and approve himself of his Master, he must use different modes according to the different characters upon which he has to act. To illustrate this we may refer to a passage in St. Jude, where the apostle thus expresses himself “Of some have compassion, making a difference; and others save with fear, pulling them out of the fire.” Here you have gentle treatment prescribed; and you have also harsh treatment. Let us see how both will be employed by “a workman, that needeth not to be ashamed.” Of some, the minister is to “have compassion.” Is he not to have compassion of all? Indeed he is. Let him lay aside instantly the ministerial office; let him be pronounced utterly wanting in the very first qualification for its discharge, if there be the sinner whom he does not pity, for whom he is not anxious, or whose danger does not excite in him solicitude. All are to be regarded with a feeling of pity, but all are not to be treated with the same mildness and forbearance. Behold that young man whose family is irreligious, who, with perhaps a sense of the necessity of providing for the soul, is laughed out of his seriousness by those who ought to be urging him to piety—hurried to amusements which are only fitted to confirm him in enmity to God, and initiated into practices which can issue in nothing but the ruin of the soul. I could not treat that young person sternly. I could not fail, in any intercourse with him, to bear in mind his peculiar disadvantages. And though it would be my duty—else could I be “studying to approve myself unto God”?—to remonstrate with him on the madness of allowing others to make him miserable for eternity, the very tone of my voice must show that I spake in sorrow, and not in anger. Or, behold, again, that man in distressed circumstances, on whom press the cares of a large family, and who is tempted perhaps to gain the means of subsistence through practices which his conscience condemns—Sunday trading, for example. Could I go to the man in harshness and with severity? I must not, indeed, spare his fault. I must not allow that his difficulties are any excuse for the offence. I had “need to be ashamed as a workman,” if I did this; but, surely, when I think on his peculiar temptations, and hear the cries of his young ones who are asking him for bread, you will expect me to feel great concern for the man, and so to “divide the word of truth,” as to show that concern, by the manner in which I reprove his misdoing. Or, once more, a man of no very strong intellect, and no very great reading, is thrown into the society of sceptical men perhaps of brilliant powers, and no inconsiderable acquirements. Why, he will be no match for these apostles of infidelity! His little stock of evidence on the side of Christianity will soon be exhausted; and he will not be able to detect the falsehoods, and show the sophistries of the showy reasoners; and presently, by a very natural, though most unfair process, he will be disposed to conclude that what he cannot prove wrong must be right. Towards a man thus seduced our prevailing feeling will be compassion—a feeling which you cannot expect us to extend towards those who have seduced him, except in the broad sense that we are aware of their danger, and would snatch them from ruin. Again, it is melancholy to think how many an inquirer may have been repulsed, how many a backslider confirmed in apostasy, how many a softening heart hardened, how many a timid spirit scared by the mode in which the truth has been pressed on their attention. It requires great delicacy and address to deal successfully with a very sensitive nature; more especially where—to use the language of the world—there is much to excuse the faults which we are bound to rebuke. But if there be a right division of the word of truth, it is evident that whilst some of you may require the gentle treatment, others will need the more severe. There are cases of hardened and reckless men, reckless men, of the openly dissolute and profane—men living in habitual sin, and showing unblushing contempt for the truth of God. And we must not so speak as to lead you to suppose us sure that there are none amongst yourselves requiring the harsh treatment. There are men who cannot possibly be in any doubt as to the wrongness of their conduct, who cannot plead ignorance in excuse, or the suddenness of temptation, or the pressure of circumstances; but who have a decided preference for iniquity, and a settled determination to gratify their passions, or aggrandise their families—pursuing a course against which conscience remonstrates, and who would not themselves venture to advance any justification. And if we would “rightly divide the word of truth,” what treatment must we try with such men? Oh! these men may yet be saved! The word of truth does not shut them up to inevitable destruction. We are not despairing of any one amongst you, and we will not. We can yet again bring you the message of pardon. And thus whilst directed to make an effort to save you, and, therefore, assured that you are not past recovery, the word of truth enjoins severe and peremptory dealing. These are those of whom St. Jude uses the remarkable expression—“Others save with fear, pulling them out of the fire.” (H. Melvill, B. D.)
Adaptation in preaching:—King Oswald, of Northumbria, sent for missionaries from the monastery of Iona. The first one despatched in answer to his call obtained but little success. He declared on his return that among a people so stubborn and barbarous success was impossible. “Was it their stubbornness or your severity?” asked Ardan, a brother sitting by; “did you forget God’s word to give them the milk first and then the meat?” (H. O. Mackey.)
Adaptation:—A divine ought to calculate his sermon, as an astronomer does his almanac, to the meridian of the place and people where he lives. (J. Palmer.)
Close preaching:—Do you not know that a man may be preached to liturgically and doctrinally, and never be touched by the truth, or understand that to which he listens? Suppose I were to preach to you in Hebrew, how much would you understand? Now, when I preach so that a banker, who has all along been sitting under the doctrinal preaching, but has never felt its application to his particular business, feels the next day, when counting his coin, a twinge of conscience and says, “I wish I could either practice that sermon or forget it,” I have preached the gospel to him in such a way that he has understood it. I have applied it to the sphere of life in which he lives. When the gospel is preached so that a man feels that it is applied to his own life, he has it translated to him. And it needs to be translated to merchants and lawyers, and mechanics, and every other class in society, in order that all may receive their portion in due season. (H. W. Beecher.)
Eccentric souls to be saved:—Success in soul winning is only given to skill, earnestness, sympathy, perseverance. Men are saved, not in masses, but by careful study and well-directed effort. It is said that such is the eccentric flight of the snipe when they rise from the earth, that it completely puzzles the sportsman, and some who are capital shots at other birds are utterly baffled here. Eccentricity seems to be their special quality, and this can only be mastered by incessant practice with the gun. But the eccentricity of souls is beyond this, and he had need be a very spiritual Nimrod, a “mighty hunter before the Lord” who would capture them for Christ. (H. O. Mackey.)
False exposition:—Few sermons are more false or dangerous than those in which the teacher professes to impress his audience by showing “how much there is in a verse.” If he examined his own heart closely before beginning, he would find that his real desire was to show how much he, the expounder, could make out of the verse. But entirely honest and earnest men often fall into the same error. They have been taught that they should always look deep, and that Scripture is full of hidden meanings; and they easily yield to the flattering conviction that every chance idea which comes into their heads in looking at a word is put there by Divine agency. Hence they wander away into what they believe to be an inspired meditation, but which is, in reality, a meaningless jumble of ideas, perhaps very proper ideas, but with which the text in question has nothing whatever to do. (John Ruskin.)
“Pray that sermon”:—A young beginner at preaching, after throwing off a highly wrought, and, as he thought, eloquent gospel sermon in the pulpit, in the presence of a venerable pastor, solicited of his experienced friend the benefit of his criticisms upon the performance. “I have but just one remark to make,” was his reply, “and that is, to request you to pray that sermon.” “What do you mean, sir?” I mean, literally, just what I say; pray it, if you can, and you will find the attempt a better criticism than any I can make upon it.” The request still puzzled the young man beyond measure; the idea of praying a sermon was a thing he never heard or conceived of; and the singularity of the suggestion wrought powerfully on his imagination and feelings. He resolved to attempt the task. He laid his manuscript before him, and on his knees before God, undertook to make it into a prayer. But it would not pray; the spirit of prayer was not in it, and that, for the very good reason—as he then clearly saw for the first time—that the spirit of prayer and piety did not compose it. For the first time he saw that his heart was not right with God; and this conviction left him no peace until he had “Christ formed in him the hope of glory.” With a renewed heart he applied himself anew to the work of composing sermons for the pulpit; preached again in the presence of the pious pastor who had given such timely advice; and again solicited the benefit of his critical remarks. “I have no remarks to make,” was his complacent reply, “you can pray that sermon.” (Sword and Trowel.)
In the closet:—Of Mr. John Shepherd, of the United States, it is recorded that he was greatly distinguished for his success in the pulpit. When on his death-bed he said to some young ministers who were present, “The secret of my success is in these three things: 1. “The studying of my sermons very frequently cost me tears. 2. Before I preached a sermon to others I derived good from it myself. 3. I have always gone into the pulpit as if I were immediately after to render an account to my Master.” All who knew that devoted man would have united in expressing his secret in three words, “In the closet.” (Ibid.)
Nor by the depth either:—A young minister having preached for Doctor Emmons one day, he was anxious to get a word of applause for his labour of love. The grave doctor, however, did not introduce the subject, and the young brother was obliged to bait the hook for him. “I hope, sir, I did not weary your people by the length of my sermon to-day?” “No, sir, not at all; nor by the depth either.” (Ibid.)
A useful preacher:—I know a clergyman who valued as one of the best testimonies to his pulpit ministry the remark of a servant, overheard by a friend, after a sermon specially addressed to servants: “One would think he had been a servant himself.” (J. C. Miller, D.D.)
Advice to preachers:—On the fly-leaf of a Greek Testament used by Dr. John Gregg, Bishop of York, are carefully written out the following memoranda for his own guidance. They will be found interesting to those who aim at speaking in appropriate language on a subject previously studied and thought over, and they will know that the hints given are the results of much experience: “Much depends on vitality and vigour of body, much depends on the mood and spirit in which you are; therefore pray, and feed your mind with truth, and attend to health. Much depends on subject; therefore select carefully. Much on preparation; therefore be diligent. Much on kind and number of hearers. Much on method; therefore arrange. Much on manner; therefore be simple and solemn, spirit earnest, tender and affectionate. Much on language; therefore be choice. All on the Spirit; therefore invoke His presence, and rely on His power, that you may expect docere, placere, movere. Energy depends on the state of mind and body, ease on calmness and self-possession; this on constant intercourse with people and variety of ranks, and much practice. Read aloud various passages and portions. Think much, and read select authors. Converse with refined and well-informed persons. Prepare well for each public occasion. Exercise your powers in public often, and always do your best. Let your public manner be an enlargement of your private, and let that be natural and simple, graceful without awkwardness or affectation.”[13]
15. It is one thing solemnly to charge others and quite another to take oneself in hand. The danger of self-neglect was certainly not confined to Timothy, for its symptoms are universal. Yet the value of self-discipline cannot be too highly estimated, for the most effective refutation of error is for the teacher to be the living embodiment of the truth, with God’s approval upon him. But this is not easy. The word lying behind do your best to present yourselves (spoudazō) contains the notion of persistent ‘zeal’. The av ‘study’ misses this sense of persistence. The aim is to present yourself to God as one approved (dokimos, ‘accepted after testing’), as contrasted with the canvassing of men’s approval so evident among false teachers. It is better to leave all worldly strifes alone and to seek the approval of God, whose estimate is always infallible.
The shame that any workman feels when the incompetence or shoddiness of his work is detected is used as a figure for the Christian ministry. A workman who does not need to be ashamed must, therefore, be understood in the sense of a Christian teacher who can unblushingly submit his work for God’s approval, like the men in the parable of the talents who had gained other talents. This unashamedness is achieved when the workman correctly handles the word of truth, a phrase in which the verb (orthotomeō) is difficult to define with any precision because it occurs elsewhere only twice in the lxx (Prov. 3:6 and 11:5). In the latter instances it means ‘to cut a straight road’, and this has been applied in the present case to the road of truth, which is to be made so straight that all deviations of heretics will be evident. An objection has been raised to this on the grounds that the word of truth cannot naturally be understood as a road. If, however, the expression is applied generally to straightforward exegesis there would be less objection. The idea of cutting, inherent in the verb, is thought to mean the correct analysis of the word of truth, either in its separate parts or in its whole. But it is contended by many that the compound had probably lost the meaning from which it was derived and had acquired the more general sense of right handling. It was from this sense that the derived noun came later to denote orthodoxy. In this context, however, the main idea seems to be that Timothy must be scrupulously straightforward in dealing with the word of truth, in strong contrast to the crooked methods of the false teachers. The term the word of truth is twice used elsewhere by Paul (Eph. 1:13 and Col. 1:5) and in both cases is defined as the gospel.[14]
15. Study to shew thyself to be approved by God. Since all disputes about doctrine arise from this source, that men are desirous to make a boast of ingenuity before the world, Paul here applies the best and most excellent remedy, when he commands Timothy to keep his eyes fixed on God; as if he had said; “Some aim at the applause of a crowded assembly, but do thou study to approve thyself and thy ministry to God.” And indeed there is nothing that tends more to check a foolish eagerness for display, than to reflect that we have to deal with God.
A workman that doth not blush. Erasmus translates ἀνεπαίσχυντον, “that ought not to blush.” I do not find fault with that rendering, but prefer to explain it actively, “that doth not blush;” both because that is the more ordinary meaning of the word as used by Greek writers, and because I consider it to agree better with the present passage. There is an implied contrast. Those who disturb the Church by contentions break out into that fierceness, because they are ashamed of being overcome, and because they reckon it disgraceful that there should be anything that they do not know. Paul, on the contrary, bids them appeal to the judgment of God.
And first, he bids them be not lazy disputants, but workmen. By this term he indirectly reproves the foolishness of those who so greatly torment themselves by doing nothing. Let us therefore be “workmen” in building the Church, and let us be employed in the work of God in such a manner that some fruit shall be seen; then we shall have no cause to “blush;” for, although in debating we be not equal to talkative boasters, yet it will be enough that we excel them in the desire of edification, in industry, in courage, and in the efficacy of doctrine. In short, he bids Timothy labour diligently, that he may not be ashamed before God; whereas ambitious men dread only this kind of shame, to lose nothing of their reputation for acuteness or profound knowledge.
Dividing aright the word of truth. This is a beautiful metaphor, and one that skilfully expresses the chief design of teaching. “Since we ought to be satisfied with the word of God alone, what purpose is served by having sermons every day, or even the office of pastors? Has not every person an opportunity of reading the Bible?” But Paul assigns to teachers the duty of dividing or cutting, as if a father, in giving food to his children, were dividing the bread, by cutting it into small pieces.
He advises Timothy to “cut aright,” lest, when he is employed in cutting the surface, as unskilful people are wont to do, he leave the pith and marrow untouched. Yet by this term I understand, generally, an allotment of the word which is judicious, and which is well suited to the profit of the hearers. Some mutilate it, others tear it, others torture it, others break it in pieces, others, keeping by the outside, (as we have said,) never come to the soul of doctrine. To all these faults he contrasts the “dividing aright,” that is, the manner of explaining which is adapted to edification; for that is the rule by which we must try all interpretation of Scripture.[15]
2:15. Make every effort to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the Word of truth.
In contrast to the false teachers, ministers whom God approves are those who correctly handle ‘the Word of truth’. The idea of ‘rightly handling’ is ambiguous, but seems to imply both proper interpretation and correct teaching. Paul indicates that this requires diligence. Timothy, he says, must ‘make every effort’; he is ‘a worker’. Those who take short cuts in the interpretation and exposition of the Word of God are in danger of God’s censure. The idea of being ‘approved’ means to be approved through testing, to be tried and true (cf. the verbal form in 1 Tim. 3:10). God requires of gospel ministers a faithful, persevering commitment to his truth. Those who fall short will be rightly ashamed when they stand in God’s presence. The honour of God and the salvation of their hearers are at stake.[16]
2:15 / As with similar passages in 1 Timothy (e.g., 1:18–19; 4:6–8, 13–15; 6:11–14), this imperative sets Timothy and his ministry in sharp contrast to the false teachers. They ultimately seek human approval (for the sake of gain; 1 Tim. 6:6–10); Timothy is to do his best (Gk., spoudason; cf. 4:9, 21; Titus 3:12; the kjv translation, “study,” has misled generations of English-speaking Christians) to present yourself to God as one approved (implying “tested and approved”; cf. 1 Cor. 11:19; 2 Cor. 10:18).
The false teachers are workers who will experience “shame” before God because of their errors and sins; Timothy is to do his best to be a workman who does not need to be ashamed. This could (less likely) mean “not ashamed of the gospel.” Most likely it means “not ashamed because he has worked well”; that is, in contrast to the false teachers, he should work so as to have no cause to be ashamed.
The basis for his not being ashamed, again in contrast to the false teachers, is that he correctly handles the word of truth. The word translated correctly handles, which occurs only here in the nt (but cf. Prov. 6:3 and 11:5, lxx), is a metaphor that literally means “to cut straight.” There has been considerable speculation regarding the metaphor itself, as to what kind of “cutting” (wood, stones, furrows) may have been in mind. Most likely the original sense of the metaphor has been lost, and the emphasis simply lies in doing something correctly. Hence the niv is perfectly adequate. Barrett correctly notes that a similar intent, based on a completely different metaphor, is found in 2 Corinthians 2:17. Thus Paul is not urging that he correctly interpret Scripture but that he truly preach and teach the gospel, the word of truth, in contrast to the “word battles” (v. 14) and “godless chatter” (v. 16) of the others.[17]
15 From this discussion of behavior to avoid, Paul proceeds to behavior Timothy is to pursue. He issues the second of the three imperatives and introduces a contrasting profile of ministry approved by God. Two parts characterize this acceptable profile in broad strokes, with the final phrase establishing the narrower concentration on teaching, which is the issue at hand.
First, in contrast to others in view (v. 17), Timothy is to “do his best” to work in such a way that he will stand approved before God. Two characteristic terms in Paul’s thought come together here to describe this counter-goal.21 The first is the adjective “approved” which implies that someone will be carefully assessing Timothy’s work but also here that he is to pass the test. The second is the language of “presentation” that in ethical passages is sometimes used in the sense of “offering oneself as a sacrifice” (Rom 12:1; Col 1:22), sometimes in the sense of “presenting someone before a judge” (Col 1:28; Rom 6:13; 2 Cor 4:14). These senses might merge, but in the absence of cultic language, the latter legal sense seems sufficient. Together the presentation and approval language underscores the fact that one is accountable for what one does and that an account must be given (Rom 14:10). It is noteworthy that the presence of God (in this case to judge) is again invoked (cf. v. 14) to inspire personal responsibility (“[you] present yourself”) and obedience (“approved”); the casualties depicted in both the near and remote contexts of the letter underline the gravity of the command and raise the specter of a failed test.
The meaning of “approved” (having passed the test) is developed further by the next phrase, “a worker who does not need to be ashamed.” The phrase consists of a noun, “worker” and the unusual adjective (lit.) “unashamed.” In Paul’s letters to churches the association of the term “worker” with the church leader or preacher of the gospel is visible through the sarcastic application, with negative adjectives, to opponents (2 Cor 11:13; Phil 3:2) and through the frequent use of the cognate term “fellow-worker.” In view of this background, the purely positive use of the term here, then, marks no great step for Paul to take in this letter to a coworker:26 in 1 Tim 5:18 (see note) the term is loosely associated with the elders by way of the use of the Jesus tradition (Matt 10:10; Luke 10:7), and the “works” language is applied to gospel and church ministry (v. 21; 4:5; 1 Tim 3:1). The adjective “unashamed” occurs only here in the NT but belongs to the “shame” word-group already introduced in 1:8, 12, 16. The point in this passage, however, does not have to do with Timothy’s public association with the scandal of the gospel or its representatives, but with the fact that he will stand before God in confidence of receiving approval for having done his job well.
The final phrase of the sentence identifies the specific activity that in this context is to be the criterion of approval before God as an unashamed worker. In short, Paul’s concern is for Timothy’s teaching. “The word of truth”29 describes the traditional apostolic gospel. In applying this language to the gospel, Paul categorizes its content, the message about Christ as he preaches it, on the basis of its quality and factualness (2 Cor 11:10; 6:7; Gal 2:5, 14). In these letters to coworkers, the gospel as truth is entrusted to the church (1 Tim 3:15) and conversion is essentially one’s understanding and acceptance of the gospel as truth (2:25; 3:7; 1 Tim 2:4; 4:3; Titus 1:1). The polemical intention of this description is apparent from the description of heresy as the rejection of “the truth” (i.e. as falsehood; 4:4; cf. 1 Tim 4:3).
Timothy’s responsibility with respect to “the truth” is set out with a seldom used term that means, literally, “to cut straight.” Its history as a metaphor31 and diversity of application has yielded numerous figurative translations that all take “the word of truth” as the object of the verbal idea: “correctly handle” (TNIV/NIV), “rightly explaining” (NRSV), “keep strictly to” (REB), “rightly dividing” (KJV). As numerous are the interpretations of the imagery that might be implied by the metaphor. In the Wisdom literature, the metaphor described the effect of wisdom or righteousness as the “cutting of a (secure) road” for the upright (Prov 3:6; 11:5), and similar metaphors convey the same sense (Ps 106:7; Prov 2:7; 9:15; 16:25; 20:11). But it is likely that the more graphic element of “cutting” had dissipated, allowing the remaining emphasis in the prefix “straight” (ortho) to reduce the overall meaning to correct action. In our text, the application of the metaphor to Timothy’s action (not God’s or wisdom’s) in relation to “the word of truth” (not to a “road, way”) supports the simplification of the metaphor.34
But an ambiguity remains. Assuming “correct action” is called for on the part of Timothy, is it the action of teaching correctly (accurately) “the word of truth,” or the action of right conduct in conformity with “the word of truth”? While clearly conduct is a significant topic in these letters to Timothy, the immediate context is dominated by speech acts and references to Timothy’s teaching and the false teaching (vv. 14, 17–18). These factors strongly suggest Paul employed the metaphor to underscore the “straightness” of speech (as opposed to inadequate, arcane and deceptive formulations; v. 17) and correctness of meaning (in accordance with the traditional apostolic gospel; cf. v. 18) that were to characterize Timothy’s teaching.[18]
15 In contrast to the false teachers, Timothy must make every effort (spoudazō, GK 5079; NIV, “do your best”; cf. 4:9, 21; Tit 3:12; Gal 2:10; Eph 4:3; 1 Th 2:17) to “present [himself]” (paristēmi, GK 4225; cf. Ro 6:13; 12:1; 2 Co 11:2; Eph 5:27; Col 1:22, 28) to God as one tested and “approved” (dokimos, GK 1511; cf. Ro 14:18; 16:10; 1 Co 11:19; 2 Co 10:18; 13:7; cf. the opposite adokimos in 2 Ti 3:8; Tit 1:16; see 1 Co 9:27). The heretics twist the Scriptures to fit their own theology; Timothy ought to model a proper use of God’s Word.
Paul then goes on to employ three images. The first is that of a “workman” (ergatēs, GK 2239; cf. Mt 9:37–38; 1 Ti 5:18; cf. Lk 10:7) who “does not need to be ashamed” (anepaischyntos, GK 454; cf. Josephus, Ant. 18. 243) but who “correctly handles the word of truth,” i.e., the apostolic (Pauline) exposition of the saving message of the gospel (cf. Quinn and Wacker, 677).
Paul previously told Timothy not to be ashamed of the gospel (e.g., 1:8). Here shame is a result (ultimately at God’s judgment, 1 Jn 2:28) of lack of proper training and skill in handling God’s message of salvation. Analogously, there may be those today who are willing to identify openly with Christ and preach his Word but who because of inadequate training fail to handle that Word properly and thus ought to be ashamed. Those people need not more courage or commitment but proper training in understanding and communicating the scriptural message (cf. 3:16–17). Just as a workman takes pride in a job well done, proper preaching of God’s Word requires training and skill.
The expression “correctly handle” (orthotomeō, GK 3982) conveys the notion of “cutting straight” (as opposed to crooked) with possible reference to the cutting of a road to make a straight path (cf. Pr 3:6; 11:5 [LXX]; most Fathers interpret the term as “plowing”; Johnson, 76, favors a surgical connotation owing to the proximity of “gangrene” in v. 17). In an age when Roman roads were masterful examples of skilled engineering, this metaphor would have communicated well (Quinn and Wacker, 676 contend that the emphasis is on ortho, “straight,” with temnein having largely faded out of consciousness).
Whatever the setting, the point here is that a workman’s job must be performed with skill. There is no room for incompetence or shortcuts, and an untrained workman may do more harm than good. Jesus noted that “everyone who is fully trained will be like his teacher” (Lk 6:40). Paul was “thoroughly trained” under Gamaliel (Ac 22:3), and Jesus’ disciples were recognized as having “been with Jesus” (Ac 4:13). The key is to handle God’s Word in keeping with its intended purpose and to communicate its meaning properly (cf. 2 Co 2:17; 4:2; contrast Ac 13:10; see Knight, 412).
As a properly trained workman, Timothy must not only stay on the straight path himself but also ensure that those under his care are likewise shown the paths of God’s truth. There is no substitute for thorough training in the Scriptures, even in a day when modern technology has made learning the biblical languages easier and when the Internet has opened new avenues of theological education. Moreover, the primary subject of training for the Christian minister must be “the word of truth” (i.e., the word that is true, an epexegetic genitive), not various derivative subjects. In Timothy’s case, his training had come largely as a result of his longterm association with Paul in ministry (3:10–11; cf. Ac 16:1–5). If ministerial training is to be effective, there must be similar mentoring or internship opportunities for young aspiring pastors and Christian workers. Conversely, cults regularly distort the teaching of the Scriptures, with disastrous results for their members and converts.[19]
False Teaching Brings Shame on the Teachers
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth. (2:15)
Paul’s second warning about false teaching is by means of contrast. Contrary to such perverters of God’s truth as those mentioned by Peter, Timothy was to be diligent to present [himself] approved to God.
Spoudazō (to be diligent) carries the idea of having zealous persistence to accomplish a particular objective. The diligent believer—in this context, the diligent teacher—gives maximum effort to impart God’s truth as completely, as clearly, and as unambiguously as possible. He gives unreserved commitment to excellence in examining, interpreting, explaining, and applying God’s Word. It is for that reason that “elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching” (1 Tim. 5:17).
The purpose of that diligence is not to please others, and certainly not to please oneself, but to present yourself approved to God. Paristēmi (to present yourself) literally means to stand alongside of. The idea in this passage is that of standing alongside of or before God, of presenting oneself for inspection, as it were, in order to be approved by Him. Dokimos (approved) refers to favorably passing careful scrutiny and thereby being counted worthy.
The supreme purpose of the diligent and selfless teacher is to please God. “For am I now seeking the favor of men, or of God?” Paul asked Galatian believers. “Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ” (Gal. 1:10). Every Christian teacher and preacher should be able to say, “Just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men but God, who examines our hearts” (1 Thess. 2:4). His greatest desire is to hear his Master say, “Well done, good and faithful servant” (Matt. 25:21). Such a teacher or preacher is a workman who does not need to be ashamed.
The clear implication, especially in light of the following three verses, is that false teachers, on the other hand, have great reason to be ashamed. One dictionary defines shame as “a painful emotion caused by consciousness of guilt, shortcoming, or impropriety.” Another states that it is “the painful feeling arising from the consciousness of having done something dishonorable.” Therefore, unlike a teacher who stands as a workman who does not need to be ashamed, a teacher who propagates falsehood, especially in the name of God and under the guise of Christianity, ought to be ashamed (cf. 1 John 2:28).
It is obvious, though, that those who have the most reason to be ashamed are the most shameless. They are among those Paul speaks of in his letter to the Philippian church: “For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things” (Phil. 3:18–19, emphasis added). Those who persist in perverting the gospel are no less than “enemies of Christ.” The most damning indictment of them is from the pen of Jude, who calls them “hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted; wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever” (Jude 12–13).
It is clear from both the Old and New Testaments, as well as from church history and our own time, that many of the worst false teachers claim to be servants of God. The majority of scribes, Pharisees, and other Jewish leaders of Jesus’ day considered themselves to be the godliest of the godly, as well as the only reliable interpreters of Scripture. Yet Jesus said of them, “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies” (John 8:44).
Even apart from those extremes, anyone who ignores, misrepresents, misinterprets, or detracts from God’s truth by adding to it or taking away from it (Rev. 22:18–19) has reason to be ashamed as well as fearful. Whether consciously or not, those who corrupt and denigrate God’s truth are the spiritual children of Satan. They are purveyors of his abominable lies and are under God’s sovereign and certain judgment.
The mark of a faithful teacher or preacher is his handling accurately the word of truth. Handling accurately translates a participle of orthotomeō, which means literally to cut straight. It was used of a craftsman cutting a straight line, of a farmer plowing a straight furrow, of a mason setting a straight line of bricks, or of workmen building a straight road. Metaphorically, it was used of carefully performing any task. Because Paul was a tentmaker by trade (Acts 18:3), he may have had in mind the careful, straight cutting and sewing of the many pieces of leather or cloth necessary to make a tent.
Sometimes in the New Testament, the phrase word of truth, or message of truth, refers specifically to the gospel. Paul reminded believers in Ephesus, “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph. 1:13; Col. 1:5). James speaks of the Father’s exercising His will in bringing “us forth by the word of truth, so that we might be, as it were, the first fruits among His creatures” (James 1:18). Many other references to God’s truth refer to the full revelation of His Word in Scripture. Jesus doubtless had this broad meaning in mind when He prayed to His Father on our behalf, “Sanctify them in the truth; Thy word is truth” (John 17:17). In any case, Paul’s point here is the same. Every aspect of God’s truth is to be handled accurately, as a sacred trust by those who teach it and by those who hear it.
The careful exegete and expositor of God’s word of truth must be meticulous in the way he interprets and pieces together the many individual truths found in Scripture. The first and most important principle is that of basing doctrine and standards of living on Scripture alone (sola scriptura), a key watchword of the Protestant Reformation.
Because the Bible is God’s inerrant, authoritative, sufficient, and sole source of His divine word of truth, every other truth rests on that truth. It is not that the inerrancy of Scripture is a more important truth than, say, the deity of Christ or the Trinity. But it is only from the truth of Scripture that we can know all other truths. God’s word of truth in Scripture is the source and measure not only of all spiritual and moral truth but of all truth of any sort on which it speaks.
In explaining, and evidently trying to justify, the conception of his first child out of wedlock, a prominent evangelical leader maintained that true marriage with his wife began at that time, rather than at the time of their wedding. That claim, of course, utterly contradicts what Scripture teaches about the unconditional sinfulness of fornication. When the man’s wife was asked how she felt about that “indiscretion” being made public, she added to her husband’s twisting of Scripture by responding, “Well, now I understand the meaning of John 8:32, ‘the truth shall make you free.’ ” The most cursory look at that passage reveals that Jesus was not speaking about the feeling of relief that often comes with having a sin justified. He was speaking about the truth of His divinity and messiahship. He was speaking “to those Jews who had believed Him,” explaining that their knowing and being made free by that truth was conditioned on their abiding in His Word, which would mark them as “truly [His] disciples” (v. 31).
Equally blasphemous was a young woman who posed nude for a pornographic magazine and said the experience had drawn her closer to God. She even claimed the scriptural promise “Draw near to God and He will draw near to you” (James 4:8). The arrogant folly of her statement is made clear in the next half of that verse, which commands: “Cleanse your hands, you sinners; and purify your hearts, you double-minded.”
It is one thing to genuinely repent of a sin and to have the assurance of God’s forgiveness. It is a different thing entirely to twist God’s Word in an effort to justify the sin. It is one thing for an unbeliever, who makes no claim of godliness, to be unashamed of a sin. It is quite another thing, and immeasurably worse, for a person who claims salvation to be unashamed of a sin, especially when God’s Word is used to defend it.[20]
[1] Van Neste, R. (2017). 1 Timothy. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 1930). Holman Bible Publishers.
[2] Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J., eds. (1991). Believer’s Study Bible (electronic ed., 2 Ti 2:15). Thomas Nelson.
[3] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (2 Ti 2:15). Lexham Press.
[4] Crossway Bibles. (2008). The ESV Study Bible (p. 2340). Crossway Bibles.
[5] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ti 2:15). Thomas Nelson Publishers.
[6] Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1614). T. Nelson Publishers.
[7] Wilkin, R. N. (2010). The Second Epistle of Paul the Apostle to Timothy. In R. N. Wilkin (Ed.), The Grace New Testament Commentary (pp. 1000–1001). Grace Evangelical Society.
[8] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; p. 2117). Thomas Nelson.
[9] Litfin, A. D. (1985). 2 Timothy. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 754). Victor Books.
[10] Larson, K. (2000). I & II Thessalonians, I & II Timothy, Titus, Philemon (Vol. 9, p. 286). Broadman & Holman Publishers.
[11] Utley, R. J. (2000). Paul’s Fourth Missionary Journey: I Timothy, Titus, II Timothy: Vol. Volume 9 (p. 153). Bible Lessons International.
[12] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Pastoral Epistles (Vol. 4, pp. 262–263). Baker Book House.
[13] Exell, J. S. (n.d.). The Biblical Illustrator: Second Timothy–Titus, Philemon (Vol. 1, pp. 182–189). Fleming H. Revell Company.
[14] Guthrie, D. (1990). Pastoral Epistles: An Introduction and Commentary (Vol. 14, pp. 164–165). InterVarsity Press.
[15] Calvin, J., & Pringle, W. (2010). Commentaries on the Epistles to Timothy, Titus, and Philemon (pp. 221–223). Logos Bible Software.
[16] Barcley, W. B. (2005). A Study Commentary on 1 and 2 Timothy (p. 256). Evangelical Press.
[17] Fee, G. D. (2011). 1 and 2 Timothy, Titus (pp. 254–255). Baker Books.
[18] Towner, P. H. (2006). The Letters to Timothy and Titus (pp. 519–522). Wm. B. Eerdmans Publishing Co.
[19] Köstenberger, A. (2006). 2 Timothy. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, pp. 579–580). Zondervan.
[20] MacArthur, J. F., Jr. (1995). 2 Timothy (pp. 74–77). Moody Press.
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