The Lord knoweth them that are his... 2 Timothy 2

Paul provides Timothy will great advice, likewise to us through the word of God the Bible.

Act 2:42    And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.

2Ti 2:21    If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.

2Ti 2:22    Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

2Ti 2:23    But foolish and unlearned questions avoid, knowing that they do gender strifes.

What are these foolish/unlearned questions?

I do struggle with this.

Gill says.

2 Timothy 2:23

But foolish and unlearned questions avoid,.... Such as have no solid wisdom in them, and are foreign from the Gospel, the wisdom of God in a mystery, and are not useful and unedifying; such ought to be avoided, publicly and privately; they should not be started in the public ministry, nor attended to in private conversation; as being unworthy of the notice of a minister of the Gospel wise and learned, and useless to the church, and to his hearers.

Knowing that they do gender strife; about words, and contentions, which break the peace of churches, and hinder the profit of souls, and the progress of the Gospel.

Barnes adds.

2 Timothy 2:23

But foolish and unlearned questions avoid; - see the notes at 2Ti 2:16; compare the notes at 1Ti 1:4, 1Ti 1:6; 1Ti 4:7. The word “unlearned,” here, means “trifling; that which does not tend to edification; stupid.” The Greeks and the Hebrews were greatly given to controversies of various kinds, and many of the questions discussed pertained to points which could not be settled, or which, if settled, were of no importance. Such has been the character of no small part of the disputes which have agitated the world. Paul correctly says that the only effect of such disputes is to engender harsh contention. Points of real importance can be discussed with no injury to the temper; but people cannot safely dispute about trifles.

Obviously, there are points that must be discussed...as they say the difficulty is determining the mountains from the molehills, the logs verses the specks.

Perhaps the mountains are preaching a different gospel or leaving out the gospel, the resurrection, and salvation through faith alone, not using scripture alone as our guide? Many of the reformers died for this belief. If not striving for it at least not denying it. Or perhaps calling good evil and evil good, which is a form of blasphemy. Encouraging sin? Or other false teaching....but what is over the line and what is just a trifle?  Still pondering this question.

What I struggle with is the progressive movement of the church away from the historic teaching of the prophets, apostles and Jesus in the Bible in the fullest (not the least, not one iota, all scripture is useful) sense. Impacted by Higher Criticism, Neo-orthodoxy, Romanism renewed, New Perspectives, Science, Spiritualism, Ecumenicalism, Socialism, and various teachings of Charismatic and Contemplative life, Globalism, Kingdom Now-ism...the list of new ideas is almost endless...what teachings and directions are important and which are not is the root of the discussion. Or perhaps, even that consideration is open to discussion, oh, where to draw the line with so many ideas in today's world vying for position.

1Ch 12:32    And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment.

2Ti 2:24    And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

Not one of my strengths.

2Ti 2:25    In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

2Ti 2:26    And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

The will of the devil, of man or God?

Wow, this is an amazing work to if possible be involved with.

2 Timothy 2:25

Gill states...

In meekness instructing those that oppose themselves,.... To the truth; resist it and deny it; or contradict some other tenets and principles of theirs, or the Scriptures, which they themselves allowed to be the word of God, and the rule of faith and practice, and so are self-convinced and self-condemned. These are to be instructed, being ignorant, and in a tender and gentle manner, though very perverse and obstinate.

If God peradventure will give them repentance to the acknowledging of the truth: repentance here designs a repentance of errors in principle, a change of mind upon conviction, and such as issues in a free and ingenuous confession, and acknowledgment of the truth before opposed; and such a repentance is the gift of God: it is he that opens the eyes of the understanding, and works conviction in the mind, and leads into all truth, as it is in Jesus; and induces men to repent of their errors, confess their mistakes, and own the truth; even as repentance of evil practices is not owing to the power of men, nor to the bare influence of means, but to the efficacious grace of God, it being a grant from him. And though this is not certain, that God will give repentance to such contradictors and blasphemers of his Gospel; yet as it is his will, that all his chosen ones should come to repentance, and that some of all sorts should be saved, and come to the knowledge of the truth; and seeing these things have been brought about under and by the ministry of the word, it is an encouragement to the ministers of the Gospel to continue their instructions in the manner here directed.

Barnes has good insight on this..

In meekness instructing those that oppose themselves - That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently “instructing them.” Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, “calmly to show them what the truth is.” If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient. Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wiseST course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party, and, from self-respect, or pride, or anger, he will endeavor to defend his own opinions, and will not yield to yours. “Meekness” and “gentleness” are the very best things, if you wish to convince another that he is wrong. With his heart first, and then modestly and kindly show him “what the truth is,” in as few words, and with as unassuming a spirit, as possible, “and you have him.”

If God peradventure will give them repentance, ... - Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth; compare Act 11:18. The word rendered “peradventure,” here - μήποτε mēpote - means, usually, “not even, never;” and then, “that never, lest ever” - the same as “lest perhaps.” It is translated “lest at any time,” Mat 4:6; Mat 5:25; Mat 13:15; Mar 4:12; Luk 21:34; “lest,” Matt, Luk 7:6; Luk 13:29; Luk 15:32; “et al.: lest haply,” Luk 14:12; Act 5:39. It does not imply that there was any chance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution lest something should occur; or, that anything was done, or should be done, to prevent something from happening.

It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here - as implying a hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: “In meekness instructing ‘those that oppose themselves’ (ἀντιδιατιθεμένους antidiatithemenous) ‘lest’ - μήποτε mēpote - God should give them repentance, and they should recover themselves out of the snare of the devil,” etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.

This last point is confusing, but the first is good.

2Ti 2:7    Consider what I say; and the Lord give thee understanding in all things.

2Ti 2:8    Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:

This is the key point to the true Gospel! Proclaim it. Always even as you do other "good works".

2Ti 2:9    Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.

2Ti 2:10    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.

Not the world's temporal glory or life...the eternal glory.

2Ti 2:11    It is a faithful saying: For if we be dead with him, we shall also live with him:

2Ti 2:12    If we suffer, we shall also reign with him: if we deny him, he also will deny us:

2Ti 2:13    If we believe not, yet he abideth faithful: he cannot deny himself.

2Ti 2:14    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.

2Ti 2:15    Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

2Ti 2:16    But shun profane and vain babblings: for they will increase unto more ungodliness.

2Ti 2:17    And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;

2Ti 2:18    Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

John Gill writes..

And so the errors and heresies of false teachers worm and spread, and feed upon the souls of men, and eat up the vitals of religion, or what seemed to be such, and even destroy the very form of godliness; and bring destruction and death, wherever they come; and when they get into Christian churches, threaten the ruin of them; and therefore are to be opposed in time, and those infected with them to be cut off.

Of whom is Hymenaeus and Philetus; these were some of the principal among the false teachers, the chief authors and spreaders of error and heresy: the former of these is mentioned before in 1Ti 1:20 along with Alexander, as guilty of blasphemy, and as delivered up to Satan for it. Philetus is a Greek name as well as the other, though it is sometimes found in Roman inscriptions (h): it is very likely that these were both in Asia, and probably in Ephesus, or near to it, since the apostle mentions them by name to Timothy, that he might beware of them.

1 Timothy 1:20

Of whom is Hymenaeus and Alexander,.... The former of these is mentioned in 2Ti 2:17 and that part of faith he made shipwreck of, or erred in, was the doctrine of the resurrection of the dead, whereby the faith of some nominal believers was overthrown; and this was attended with the putting away of a good conscience, he seemingly before had; for his profane and vain babblings increased to more ungodliness: the latter seems to be the same with Alexander the coppersmith, who did the apostle much evil, 2Ti 4:14 and it may be is the same with him who was at Ephesus when the apostle was, there, Act 19:33 and where he might be now with Hymenaeus, with whom he might agree in his erroneous opinions, and therefore are particularly mentioned, Ephesus being the place where Timothy now was. It seems by their names that they were both Greeks; Alexander is a known name among the Greeks, since the times of Alexander the great, and even became common among the Jews; see Gill on Act 4:6, and Hymenaeus was a name among the Grecians, from Hymen, the Heathen god of marriage: one of this name is mentioned among those said to be raised from the dead by Aesculapius (q); there was also a bishop of Jerusalem of this name (r),

Whom I have delivered to Satan; not by excommunication, which is the act of a church, and not of a single person; but by an apostolical power he had of delivering the bodies of men into the hands of Satan, by him to be tortured and afflicted, in order to bring them to a sense of their sins, and as a chastisement and correction for them, and a token of God's displeasure at them; See Gill on 1Co 5:5.

That they may learn not to blaspheme; or "that being chastised", corrected, or disciplined, "they might not blaspheme", as they had before done; either by words, contradicting, reviling, and scoffing at the doctrine of the resurrection; or by their unbecoming lives and conversations, giving themselves great liberty in sinning, supposing there was no truth in that doctrine; whereby they not only blasphemed the Christian religion themselves, but caused it to be evil spoken of by others,

Albert Barnes writes..

1 Timothy 1:20

Of whom is Hymeneus and Alexander - Hymeneus is nowhere else mentioned in the New Testament, except in 2Ti 2:17, where he is mentioned in connection with Philetus as a very dangerous man. An Alexander is mentioned in Act 19:33, which some have supposed to be the same as the one referred to here. It is not certain, however, that the same person is intended; see the notes on that verse. In 2Ti 4:14, Alexander the coppersmith is mentioned as one who had done the apostle “much evil,” and there can be little doubt that he is the same person who is referred to here. One of the doctrines which Hymeneus held was, that the “resurrection was past already” 2Ti 2:18; but what doctrine Alexander held is unknown, It is not improbable, as he is mentioned here in connection with Hymeneus, that he maintained the same opinion, and in addition to that he appears to have been guilty of some personal injury to the apostle. Both also were guilty of blasphemy.

Whom I have delivered unto Satan - On the meaning of this expression, see the notes on 1Co 5:5.

That they may learn not to blaspheme - It cannot be supposed that Satan would undertake to teach them not to blaspheme, or that Paul put them under him as an instructor on that subject. The instructions of Satan tend rather to teach his followers to blaspheme, and none in his school fail to be apt scholars. The meaning here is, that Paul excommunicated them, and not improbably brought upon them, by giving them over to Satan, some physical maladies, that they might be reformed; compare notes on 1Co 5:5. It is not entirely clear what is meant by blaspheme in this place; compare notes on 1Ti 1:13. It cannot be supposed that they were open and bold blasphemers, for such could not have maintained a place in the church, but rather that they held doctrines which the apostle regarded as amounting to blasphemy; that is, doctrines which were in fact a reproach on the divine character. There are many doctrines held by people which are in fact a reflection on the divine character, and which amount to the same thing as blasphemy. A blasphemer openly expresses views of the divine character which are a reproach to God; an errorist expresses the same thing in another way - by teaching as true about God that which represents him in a false light, and, to suppose which, in fact, is a reproach. The spirit with which this is done in the two cases may be different; the thing itself may be the same. Let us be careful that we hold no views about God which are reproachful to him, and which, though we do not express it in words, may lead us to blaspheme him in our hearts.

The examples are false teaching or could we say neglect or irrelevance of the resurrection, and movement to more ungodliness.

Does this sound like the world today? And worse when we strive to redefine what is good and what is evil....which opens the door to being justified in our own righteousness.

Isa 5:20    Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

Jer 17:9    The heart is deceitful above all things, and desperately wicked: who can know it?

2Ti 2:19    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.

Rom 1:15    So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

Rom 1:16    For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Rom 1:17    For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

Rom 1:18    For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

Rom 1:19    Because that which may be known of God is manifest in them; for God hath shewed it unto them.

Rom 1:20    For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Rom 1:21    Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

Rom 1:22    Professing themselves to be wise, they became fools,

Rom 1:23    And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

Rom 1:24    Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

Rom 1:25    Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

Rom 1:26    For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

Rom 1:27    And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

Rom 1:28    And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

Rom 1:29    Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

Rom 1:30    Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

Rom 1:31    Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

Rom 1:32    Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.