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Pastor William E. Wenstrom Jr.

WENSTROM BIBLE MINISTRIES

Marion, Iowa 2015 William E. Wenstrom, Jr. Bible Ministries

EXEGESIS AND EXPOSITION OF SECOND TIMOTHY 2:13-14

2015 William E. Wenstrom, Jr. Bible Ministries

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Exegesis and Exposition of Second Timothy 2:13-14

Second Timothy 2:13

The Lord is Faithful Even If the Christian is Unfaithful

2 Timothy 2:13 If we are faithless, He remains faithful, for He cannot deny

Himself. (NASB95

“If we are faithless, He remains faithful” is composed of the following: (1)

conditional particle ei (εἰ), “if” (2) first person plural present active indicative form

of the verb apisteō (ἀπιστέω), “we are faithless” (3) nominative masculine

singular form of the demonstrative pronoun ekeinos (ἐκεῖνος), “He” (4) nominative

masculine singular form of the adjective pistos (πιστός), “faithful” (5) third person

singular present active indicative form of the verb menō (μένω), “remains.”

Once again, the apostle Paul is employing the figure of asyndeton meaning he is

not using a connective word between his previous first class conditional statement

in Second Timothy 2:12 and the one to follow here in Second Timothy 2:13. Paul

employs this figure in order to emphasize the solemn nature of the first class

conditional statement here in verse 13. The apostle Paul employs the figure of

asyndeton because he wants Timothy and the Ephesian Christian community and

all Christians to be assured and confident that the Lord would never disown them

for unfaithfulness. So the figure is emphasizing that all Christians possess eternal

security.

The conditional particle ei introduces a protasis of a first class condition that

indicates the assumption of truth for the sake of argument. It is employed with the

indicative form of the verb apisteō, “we are faithless” to explicitly convey a

protasis of a first class condition that indicates the assumption of truth for the sake

of argument. The idea behind the first class condition is not “since” but rather, “if-

and let us assume that it is true for the sake of argument that, then...” Here the

protasis is “if and let assume that it is true for the sake argument that we are

unfaithful.” The apodosis is “He remains faithful.” The relationship between the

protasis and the apodosis is cause-effect. The cause is the Christian being

unfaithful. The effect is Jesus Christ remaining faithful. Paul then employs as

causal clause to explain the effect and says that the Lord can never deny Himself.

The verb apisteō is composed of the verb pisteuo, “to believe,” which is

negated by the alpha privative, thus the word literally means, “to disbelieve, to

distrust.” The word does not appear in the canonical writings of the Septuagint

(LXX) but it does appear six times in the Apocrypha. The verb appears eight times

in the Greek New Testament (Mark 16:11, 16; Luke 24:11, 41; Acts 28:24;


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Romans 3:3; 2 Timothy 2:13; 1 Peter 2:7). In every instance, except 2 Timothy

2:13, the word is used in relation to the disbelief in the resurrection of Jesus Christ.

The New Thayer’s Greek-English Lexicon lists the following meanings for the

verb apisteō: (1) To betray a trust, be unfaithful (2) To have no belief, disbelieve.1

The Analytical Greek Lexicon Revised: (1) To refuse belief, be incredulous,

disbelieve (2) to prove false, violate one’s faith, be unfaithful.2

Louw and Nida list the following meanings: (1) To believe that something is

not true – ‘to not believe, to disbelieve, to not think to be true’ (page 371) (2) To

refuse to put one’s trust or reliance in something or someone – ‘to not believe (in),

to refuse to believe, to not trust in, unbelief’ (page 378). (3) To not believe in the

good news about Jesus Christ and hence not become a follower – ‘to not be a

believer, to be a non-Christian, to be an infidel, not believing, to be a pagan’ (page

379).3

The Exegetical Dictionary of the New Testament gives the word a two-fold

definition: (1) Be unfaithful (2) Fail to believe.4

Analytical lexicon of the Greek New Testament (1) not believe, refuse to

believe, be distrustful (LU 24.11); (2) as acting disloyally be unfaithful, prove false

(RO 3.3; 2T 2.13)5

BDAG lists the following meanings: ① disbelieve, refuse to believe, intr. ⓐ

gener. (POxy 471, 4 [II A.D.]; Jos., Ant. 2, 58); Mk 16:11; Lk 24:41. ἠπίστουν

refused to believe Ac 28:24. ἀ. τινι someone (Jos., Ant. 2, 330) Lk 24:11.—SIG

1168, 24 (w. verb for ‘sneer’); 30; 31; Philo, Mos. 1, 212; 2, 261 show the

transition to usage ⓑ in description of response to a deity or divine activity or to

reports about divine activity (Iambl., Vi. Pyth. 28, 148 περὶ θεῶν μηδὲν θαυμαστὸν

ἀπιστεῖν. Herm. Wr. 9, 10; Wsd 1:2; 10:7; 18:13; 2 Macc 8:13; Jos., Ant. 2, 270) ὁ

ἀπιστήσας one who gives no credence (to the message) Mk 16:16; οἱ ἀπιστοῦντες

the unbelievers (Iambl., Vi. Pyth. 28, 139) 1 Pt 2:7; IEph 18:1. ② not believe in

1 page 57 2 pages 39-40 3 Greek-English Lexicon of the New Testament Based on Semantic Domains, volume 1 4 volume 1, page 121 5 Friberg, T., Friberg, B., & Miller, N. F. (2000). Analytical lexicon of the Greek New Testament (Vol. 4, p. 64). Grand Rapids, MI: Baker Books.

intr. intr. = intransitive

gener. gener. = generally

POxy POxy = Oxyrhynchus Papyri—List 4

Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5

SIG SIG = Sylloge Inscriptionum Graecarum3; superscript omitted in text—List 3

Philo Philo = P. of Alexandria, I B.C.–I A.D.—List 5 Iambl Iambl , phil., III–IV A.D.—List 5

Vi. Vi. = Vita, Vitae

Herm. Wr. Herm. Wr. = Hermetic Writings—List 5 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5

Iambl Iambl , phil., III–IV A.D.—List 5

Vi. Vi. = Vita, Vitae IEph IEph = Ignatius to the Ephesians—List 1


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someone, trans. οἵτινες τὸν οὕτως ἀναστάντα ἀπιστοῦσι who do not believe in the

one who thus rose AcPlCor 2:25 (cp. Just., A I, 33, 2 [J 14:29]; Ath. 12, 3

ἀπιστούμεθα θεοσεβεῖν). In reciprocity-shame-oriented Mediterranean societies

negative attitudes and responses in the face of divine beneficence merit strong

rebuke. ③ be unfaithful of one lacking a sense of obligation (X., An. 2, 6, 19 of

disloyal soldiers) of relation of humans to God or Jesus Ro 3:3; 2 Ti 2:13.—DELG

s.v. πείθομαι. M-M. TW.6

In Second Timothy 2:13, the verb apisteō means “unfaithful” and is used in

relation to the Christian and thus speaks of the unfaithfulness of the Christian

which is manifested by a lack of faith in the gospel, i.e. the Word of God which in

turn results in disobedience to the gospel.

The first person plural form of this verb apisteō is a reference to all Christians

without exception. If any Christian is unfaithful in life and leaves this earth in a

state of being unfaithful to the Lord, the Lord remains faithful to them. The first

person plural could be taken as a reference to just Paul and Timothy. However, this

epistle is not only directed at Timothy but also the entire Christian community in

Ephesus and throughout the Roman Empire. The first person plural should be taken

as being used in a distributive sense meaning if “any of us” is unfaithful, Jesus

Christ remains faithful to us.

The present tense of the verb apisteō is a customary present or stative present

used to signal an ongoing state. This would indicate the Christian existing in a state

of unfaithfulness in life or after completing their lives on earth. The present tense

emphasizes the state of a Christian’s unfaithfulness to the Lord. It expresses the

idea of completing their life on earth in a state of unfaithfulness to the Lord.

The active voice is stative as well expressing the idea of a Christian as the

subject existing in the state of being unfaithful in their life. It expresses the idea of

completing their life on earth in a state of unfaithfulness to the Lord.

The indicative mood of the verb is a conditional indicative meaning it is

employed with the conditional particle ei in order to form a protasis of a first class

condition.

In classical Greek the Septuagint, and the Greek New Testament, ekeinos

functioned as a demonstrative pronoun meaning, “the person there, that person,” or

trans. trans. = transitive

AcPlCor AcPlCor = Acts of Paul: correspondence with Corinthians (a.k.a. Third Corinthians), text according to PBodmer X—List 1 cp. cp. = compare, freq. in ref. to citation fr. ancient texts

Just Just , II A.D.—List 5

Ath. Ath. = Athenagoras, II A.D.—List 5 X. X. = Xenophon, V–IV B.C.—List 5

DELG DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6

s.v. s.v. = sub voce (under the word, look up the word) M-M M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6

TW TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6 6 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 103). Chicago: University of Chicago Press.


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“thing.” It was generally used with reference to what had been immediately

mentioned before by the writer. When houtos and ekeinos refer to two things

mentioned before, then ekeinos belongs to the more remote, in time, place or

thought and houtos to the more immediate.

Ekeinos is frequently the predicate to houtos or houde. It is also used to denote

well-known persons and for things one cannot remember or must not mention by

name. The word is employed with a simple demonstrative force to it. It is used

after a relative in apodosi and almost pleonastically. In Aeolic and Attic Greek, the

substantive with ekeinos has the article and it may precede or follow the

substantive but in the Poets, the article is omitted.

Ekeinos appears in the dative feminine form as an adverb. The word is used of

place meaning, “at that place, in that neighborhood.” It is used of manner meaning,

“in that manner,” and is used with prepositions as well. Ekeinos is used

substantively in the Greek New Testament in contrast with houtos or personal

pronouns such as humin or autos.

The Analytical Greek Lexicon Revised: (1) A demonstrative pronoun, used

with reference to a thing previously mentioned or implied, or already familiar; that,

this, he. (2) In contrast with houtos, referring to the former of two things

previously mentioned.7

The New Thayer’s Greek-English Lexicon: (1) Demonstrative pronoun, that

man, woman or thing (2) Properly of persons, things, times, places somewhat

remote from the speaker (3) Used absolutely in antithesis referring to the more

remote subject (4) Of noted persons, in a bad sense, that notorious man; in a good

sense, of the Lord Jesus; of the Holy Spirit, with an apposition added (5) Referring

to a noun immediately preceding, he, she, it (6) Equivalent to an emphatic (7)

Resumptive (8) Joined with nouns, and then the noun with the article either

precedes or follows it (9) In contrasts used to distinguish accurately from others the

things or the persons spoken of (10) Of time, that that time which has been spoken

of; said of that which the writer either cannot or will not define more precisely and

yet wishes to be connected with the time of events just narrated; at that time under

consideration (11) As an adverb, by that way.8

A Greek-English Lexicon of the New Testament and Other Early Christian

Literature-Third Edition defines the word “pertaining to an entity mentioned or

understood and viewed as relatively remote in the discourse setting, that person,

that thing, that.”9

Louw and Nida define the word “a reference to an entity regarded as relatively

absent in terms of the discourse setting—‘that, that one’.”10

7 pages 123-124 8 pages 194-195 9 Pages 301-302 10 Greek-English Lexicon of the New Testament Based on Semantic Domains, 92.30


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Dan Wallace commenting on ekeinos, “A demonstrative pronoun is a pointer,

singling out an object in a special way. The three demonstrative pronouns used in

the NT are houtos, ekeinos, and ode. (This last one is rare, occurring only ten

times.) houtos regularly refers to the near object (“this”), while ekeinos regularly

refers to the far object (“that”). There are exceptions to this rule in that both

demonstratives sometimes function like personal pronouns. As well, they

sometimes ‘violate’ the general rules of concord that pronouns normally follow.

Such exceptions are often freighted with exegetical significance. The near-far

distinctions of houtos and ekeinos can refer either to that which is near/far in the

(1) context, (2) in the writer’s mind, or (3) in space or time of the writer or

audience. Sometimes these realms are in conflict: What might be the nearest

antecedent contextually might not be the nearest antecedent in the author’s mind,

etc. A little imagination is sometimes needed to see the reason for the pronoun.

Although technically houtos and ekeinos are demonstrative pronouns, sometimes

their demonstrative force is diminished. In such cases, they act as third person

personal pronouns with a simple anaphoric force. This usage is especially frequent

in John, occurring more with ekeinos than with houtos.”11

In Second Timothy 2:13, the demonstrative pronoun ekeinos means “He”

referring to the Lord Jesus Christ who is not referred to explicitly but only

implicitly in this hymn in Second Timothy 2:11-13. However, the Lord is referred

to explicitly in Second Timothy 2:10. This demonstrative pronoun is used here in

Second Timothy 2:13 in a remote sense since it is pointing back the expression

Χριστῷ Ἰησοῦ, “Christ, who is Jesus” which appears in Second Timothy 2:10.

Therefore, the word is employed here by Paul in Second Timothy 2:13 to point

back to a remote antecedent. He wouldn’t use this word if the Lord was referred to

explicitly in Second Timothy 2:11-13.

This demonstrative pronoun ekeinos is functioning as a nominative subject

meaning it is performing the action of the verb menō, “remains” whose predicate

nominative is the adjective pistos (πιστός), “faithful.” This indicates of course that

the Lord Jesus Christ is performing the action of remaining faithful to the Christian

despite the Christian’s unfaithfulness to Him.

The verb menō intransitively means, “to remain in a place, to tarry,” as opposed

to go away. It also meant, “to stay overnight,” and then in the Hellenistic period,

the word meant, “to stay overnight, to dwell.” The verb at times meant, “to stay

alive,” or figuratively, “to remain in a sphere.” The verb menō could also mean, “to

stand against opposition, to hold out, to stand fast,” as opposed to wavering, or

fleeing. It was used metaphorically meaning, “to keep an agreement, to remain in a

particular sphere of life, to make a stand against difficult circumstances, and

11 Greek Grammar Beyond the Basics, pages 326-329


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changes in general.” The word was used of that which remains valid in law, such

as a will. It was used of the gods or that inspired by them as having continuing

existence. The word was seldom used transitively with the sense of “waiting for,”

or “expecting someone or something.” It was used of the “eternal” God and the

stars that are “fixed,” as compared to the planets, which orbit.

Liddell and Scott list the following meanings for the word in classical Greek:

(1) Stand fast, in battle (2) Stay at home, stay where one is (3) Lodge, stay (4) Stay

away, be absent from (5) To be a shirker (6) Stay, tarry (7) Loiter, be idle (8) Of

things, to be lasting, remain, stand (9) Fixed (10) Having no proper motion (11)

Permanent (12) Remain in one’s possession (13) Remain contented with (14)

Abide by an opinion or conviction (15) Observes (16) Transitive of persons, await,

expect (17) Wait for.12

The verb menō appears 79 times in the Septuagint and has basically the same

meanings as in classical Greek. It is used to translate 15 Hebrew terms in the

Septuagint. As in classical Greek, the verb is used metaphorically meaning,

“sphere, quality, remain” in a vow is to validate the vow and to make it

meaningful. It is used with reference to God, people and things. The verb is used of

the “immutability” of God, which does not imply that God cannot be moved to

action such as through prayer, but rather it denotes is loyalty, and faithfulness to

His people. God’s Word and His love are eternal expressing the believer’s eternal

relationship to God. Daniel 6:26 says He is a God who endures and Isaiah 40:8

states that His Word stands forever. Thus, He is superior to false gods. Isaiah 14:24

states that God’s counsel remains forever. The new heavens and the new earth will

endure forever according to Isaiah 66:22.

The verb menō appears 118 times in the Greek New Testament. The word

appears forty times in the Gospel of John and 24 in the Johannine epistles. In the

Greek New Testament, verb meno can have the following meanings: (1) Literally,

to stay, dwell (Mt. 10:11; Mk. 6:10; Lk. 1:56; 8:27; 9:4; 10:7; 19:5; 24:29; Jn.

1:38, 39; 2:12; 4:40; 7:9; 10:40; 11:6; 14:25; Acts 9:43; 16:15; 18:3, 20; 20:15;

21:7, 8; 28:16, 30; 2 Tim. 4:20; 1 Jn. 2:19). (2) Literally, to remain, to remain in

(Mt. 26:38; Mk. 14:34; Jn. 8:35; 9:41; 19:31; Acts 5:4; 27:31, 41; Rev. 17:10). (3)

Literally, to rest (Jn. 1:32, 33; 3:36). (4) Literally, to wait for, to await (Acts 20:5,

23). (5) Figuratively, to reside, indwell the soul (Jn. 5:38; 14:10, 17; 15:7, 11; 1 Jn.

2:14, 24). (6) Figuratively, to remain alive (Jn. 21:22, 23; 1 Cor. 15:6; Phlp. 1:25).

(7) Figuratively, to abide, to remain (on the vine); to be in fellowship with, to

experience intimacy with” (Jn. 6:56; 15:4, 5, 6, 7; 1 Jn. 2:6, 10, 28; 3:6, 24; 4:13,

16). (8) Figuratively, to stand firm in (Jn. 8:31). (9) Figuratively, to remain in a

certain condition or sphere (Jn. 12:24, 46; 1Cor. 7:8, 11, 20, 24, 40; 2 Cor. 3:14; 1

12 Greek-English Lexicon, New Edition, page 1103


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Jn. 3:14). (10) Figuratively, to remain forever, to live forever, to be permanent, to

endure (Jn. 6:27; 12:34; 15:16; Rm. 9:11; 1 Cor. 3:14; 2 Cor. 3:11; 9:9; 2 Tim.

2:15; Heb. 7:3, 24; 10:34; 12:27; 13:14; 1 Pet. 1:23, 25; 1 Jn. 2:17; 1 Jn. 2:27; 3:9;

4:15; 2 Jn. 2). (11) Figuratively, to live in, to be active in (Jn. 15:9, 10; 1 Cor.

13:13; 1 Tim. 2:13; 2 Tim. 3:14; 1 Jn. 3:15, 17; 4:12; 2 Jn. 9). (12) Figuratively, to

continue (Heb. 13:1).

Vine’s Expository Dictionary of Biblical Words, “Meno, used (a) of place, e. g.,

Matt 10:11, metaphorically 1 John 2:19, is said of God, 1 John 4:15; Christ, John

6:56; 15:4, etc.; the Holy Spirit, John 1:32-33; 14:17; believers, John 6:56; 15:4; 1

John 4:15, etc.; the Word of God, 1 John 2:14; the truth, 2 John 2, etc.; (b) of time;

it is said of believers, John 21:22-23; Phil 1:25; 1 John 2:17; Christ, John 12:34;

Heb 7:24; the Word of God, 1 Peter 1:23; sin, John 9:41; cities, Matt 11:23; Heb

13:14; bonds and afflictions, Acts 20:23; (c) of qualities; faith, hope, love, 1 Cor

13:13; Christ's love, John 15:10; afflictions, Acts 20:23; brotherly love, Heb 13:1;

the love of God, 1 John 3:17; the truth, 2 John 2. The RV usually translates it by

‘abide,’ but ‘continue’ in 1 Tim 2:15; in the following, the RV substitutes ‘to

abide’ for the KJV, ‘to continue,’ John 2:12; 8:31; 15:9; 2 Tim 3:14; Heb 7:24;

13:14; 1 John 2:24. Cf. the noun mone, below.”


Literature-Third Edition: (1) remain, stay, intr. (a) a pers. or thing remains where

he, she, or it is. α. of a location stay, oft. in the special sense live, dwell, lodge

(Horapollo 2, 49 μ. alternating w. οἰκέω) w. ἐν and the dat. (Ps.-Demosth. 43, 75 μ.

ἐν τοῖς οἴκοις; Vi. Aesopi G 12 p. 259, 6 P.) ἐν οἰκίᾳ Lk 8:27; ἐν αὐτῇ τῇ οἰκίᾳ Lk

10:7; J 8:35a; ἐν τ. οἴκῳ σου Lk 19:5. ἐν τῷ πλοίῳ remain in the ship Ac 27:31. μ.

ἐν τῇ Γαλιλαίᾳ J 7:9.—Ac 9:43; 20:15 v.l.; 2 Ti 4:20. κατὰ πόλιν remain in the city

MPol 5:1 (Just., A I, 67, 3). W. an adv. of place ἐκεῖ Mt 10:11; Mk 6:10; Lk 9:4; J

2:12; 10:40; 11:54 (s. διατρίβω); Hs 9, 11, 7. ὧδε Mt 26:38; Mk 14:34; Hs 9, 11, 1.

ποῦ μένεις; where do you live? J 1:38; cp. vs. 39 (Sb 2639 ποῦ μένι Θερμοῦθις;

Pel.-Leg. 7, 27; Nicetas Eugen. 1, 230 H. ποῦ μένεις;). W. acc. of time (Demetr.:

722 Fgm. 1, 11 Jac.; JosAs 20:8; Jos., Ant. 1, 299) J 1:39b; 4:40b; 11:6; Ac 21:7;

D 11:5; 12:2. W. time-indications of a different kind ἕως ἂν ἐξέλθητε Mt 10:11. ὡς

μῆνας τρεῖς Lk 1:56. εἰς τὸν αἰῶνα J 8:35b. ἐπὶ πλείονα χρόνον Ac 18:20. W. prep.

παρά τινι μ. stay with someone (Cebes 9, 2; Jos., Ant. 20, 54) J 1:39b; 4:40a; Ac

18:3 (live with is also prob.: Lucian, Timon 10); 21:7, 8. παρʼ ὑμῖν μένων when I

was (staying) with you J 14:25. πρός τινα with someone Ac 18:3 D; D 12:2. ἐπί

τινα remain on someone J 1:32f. σύν τινι with someone (4 Macc 18:9) Lk 1:56;

24:29b. Also μ. μετά τινος (Gen 24:55) Lk 24:29a; Hs 9, 11, 1; 3; 6; 7. καθʼ ἑαυτόν

live by oneself, in one’s own quarters Ac 28:16 (of what is called in Lat. custodia

libera; s. BAFCS III 276, 364f; 384f). Of a corpse μ. ἐπὶ τοῦ σταυροῦ stay

(hanging) on the cross J 19:31. Of a branch: ἐν τῇ ἀμπέλῳ remain on the vine, i.e.


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not be cut off 15:4b. Of stones μ. ἐν τῇ ὁδῷ stay on the road Hv 3, 2, 9. Of stones

that remain in the divine structure, and are not removed Hs 9, 13, 4; 9. Also in

imagery τὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει the veil remains

unlifted at the reading of the OT (and hinders the right understanding of it) 2 Cor

3:14. Abs. Ac 16:15. β. in transf. sense, of someone who does not leave a certain

realm or sphere: remain, continue, abide (Pla., Ep. 10, 358c μένε ἐν τοῖς ἤθεσιν,

οἷσπερ καὶ νῦν μένεις; Alex. Aphr., An. II 1 p. 2, 15 μ. ἐν ταῖς ἀπορίαις=remain

overcome by doubts; Jos., Ant. 4, 185; TestJos. 1:3 ἐν τ. ἀληθείᾳ; Just., D. 8, 3 ἐν

… τῷ τῆς φιλοσωφίας τρόπῳ) ἐν ἁγνείᾳ IPol 5:2; cp. IEph 10:3. ἐν τῇ διδαχῇ τοῦ

Χριστοῦ remain in the teaching of Christ 2J 9a; cp. vs. 9b (2 Macc 8:1 μ. ἐν τῷ

Ἰουδαϊσμῷ). ἐν πίστει καὶ ἀγάπῃ 1 Ti 2:15. μένε ἐν οἷς ἔμαθες continue in what

you have learned 2 Ti 3:14. ἐν τῷ λόγῳ τῷ ἐμῷ J 8:31. μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ

continue in my love 15:9f; cp. 1J 4:16. ἐν τῷ φωτί 2:10. ἐν τῷ θανάτῳ 3:14. ἐν τῇ

σκοτίᾳ J 12:46. Without ἐν AcPlCor 2:36. The phrase μ. ἔν τινι is a favorite of J to

denote an inward, enduring personal communion. So of God in his relation to

Christ ὁ πατὴρ ἐν ἐμοὶ μένων the Father, who abides in me J 14:10. Of Christians

in their relation to Christ J 6:56; 15:4ac, 5–7; 1J 2:6, 24c. Of Christ relating to

Christians J 15:4a, 5 (Goodsp., Probs. 112–15). Of Christians relating to God 1J

2:24c, 27f; 3:6, 24a; 4:13. Of God relating to Christians 1J 3:24; 4:12f, 15.—Vice

versa, of someth. that remains in someone; likew. in Johannine usage: of the word

of God 1J 2:14. Of the words of Christ J 15:7b; cp. 1J 2:24ab. Of the anointing fr.

heaven vs. 27. Of the love of God 1J 3:17. Of the seed of God 3:9. Of truth 2J 2.

The possession is shown to be permanent by the expr. ἔχειν τι μένον ἐν ἑαυτῷ have

someth. continually, permanently 1J 3:15; the word of God J 5:38. Instead of μ. ἔν

τινι also μ. παρά τινι remain with someone: of the Spirit of truth J 14:17. Also of

the wrath of God, μένει ἐπʼ αὐτόν it remains upon him 3:36.—GPercorara, De

verbo ‘manere’ ap. Jo.: Div. Thomas Piac. 40, ’37, 159–71. (b) a pers. or thing

continues in the same state (ParJer 7:37 ἔμεινε διδάσκων; ApcSed 11:13 ἀκίνητοι

μένετε; Just., D. 90, and Lucian, Laps. 16 ἐν τῇ τάξει μ.) 1 Cor 7:20, 24. μένει

ἱερε ς εἰς τὸ διηνεκές he remains a priest forever Hb 7:3. αὐτὸς μόνος μένει it

remains alone J 12:24. μενέτω γαμος 1 Cor 7:11. ἀσάλευτος Ac 27:41. πιστός 2

Ti 2:13. ἀόρατος Dg 6:4. (μ ε ί νατε νικηταί μεί ν α τ ε Ox 1602, 30f is a misreading;

difft. AcPl Ha 8, 22 BMM recto 28=HTR 31, 79 n. 2, ln. 10; s. CSchmidt mg. on

AcPl Ha 8, 22 μ ε γ α ς ἐπ ίκειται πιρασμός; Borger GGA 137). ἀσκανδάλιστος

μείνῃ ἡ … ἐκκλησία AcPlCor 1:16. μ. μετά τινος remain in fellowship w. someone

1J 2:19. Of one who has divorced his wife remain by himself, remain unmarried

Hm 4, 1, 6; 10; 4, 4, 2. οὐχὶ μένον σοὶ ἔμενεν; was it (the piece of ground) not

yours, as long as it remained (unsold)? Ac 5:4 (cp. 1 Macc 15:7 and s.

OHoltzmann, ZKG 14, 1893, 327–36).—W. adv. (Just., A I, 29, 3, D. 58, 3

βεβαίως) οὕτως μ. remain as one is (i.e., unmarried) 1 Cor 7:40. ἁγνῶς 2:3. μ. ὡς


9

ἐγώ remain as I am 1 Cor 7:8. (2) to continue to exist, remain, last, persist,

continue to live, intr. (a) of pers. (Ps 9:8 ὁ κύριος εἰς τ. αἰῶνα μ.; 101:13; Da 6:27;

Just., D. 128, 4 γγελοι … ἀεὶ μένοντες) ὁ Χριστὸς μ. εἰς τὸν αἰῶνα Christ remains

(here) forever J 12:34; cp. Hb 7:24; 1J 2:17. Of God AcPl Ha 2, 28; 9, 11. Pregnant

remain (alive), be alive (Epict. 3, 24, 97; Diog. L. 7, 174; Achilles Tat. 8, 10.

μένειν ἐν τῷ ζῆν Plut., Mor. 1042d; Eccl 7:15; Just., A I, 63, 17) J 21:22f; 1 Cor

15:6; Phil 1:25; Rv 17:10. (b) of things (Maximus Tyr. 4, 8b and Polyaenus 7, 34:

γῆ μένει; Socrat., Ep. 31 =33 ; Hierocles 15, 454 ὁ πόνος παρῆλθεν, τὸ καλὸν

μένει; Just., A I, 18, 2 αἴσθησις … μένει; Ath. 19, 2 μένει σύστασις) of a city

ἔμεινεν ἂν μέχρι τῆς σήμερον it would have lasted until today Mt 11:23. μένουσα

πόλις a permanent city Hb 13:14.—ἡ φιλαδελφία μενέτω continue 13:1 (JCambier,

Salesianum 11, ’49, 62–96).—J 9:41; 15:16. εἰ τὸ ἔργον μενεῖ if the work survives

1 Cor 3:14. ὕπαρξις Hb 10:34. δικαιοσύνη 2 Cor 9:9 (Ps 111:9). ἡ κατʼ ἐκλογὴν

πρόθεσις τοῦ θεοῦ Ro 9:11 (of God’s counsel Ps 32:11). λόγος θεοῦ endure 1 Pt

1:23 (Just., D. 61, 2; cp. 1 Esdr 4:38 ἡ ἀλήθεια μένει). τ. ῥῆμα κυρίου μένει εἰς τ.

αἰῶνα vs. 25 (Is 40:8). ἡ βρῶσις ἡ μένουσα εἰς ζωὴν αἰώνιον J 6:27. τὴν δύναμιν

σου τὴν μένουσαν Rv 11:7 v.l. ζώσης φωνῆς καὶ μενούσης Papias (2:4). τὸ μένον

what is permanent (Philo, Leg. All. 3, 100.—Opp. τὸ καταργούμενον) 2 Cor 3:11.

μένει πίστις, ἐλπὶς, ἀγάπη 1 Cor 13:13 (WMarxsen, D. ‘Bleiben’ im 1 Cor 13:13,

OCullmann Festschr., ’72, 223–29; on the eschatology cp. En 97:6–10 and s. the

lit. on ἀγάπη 1a.—For the contrast πίπτει vs. 8 —μένει cp. Pla., Crat. 44, 440a εἰ

μεταπίπτει πάντα χρήματα καὶ μηδὲν μένει). Opp. σαλευόμενα Hb 12:27. (3) wait

for, await, trans. (a) of pers.: wait for someone who is arriving (Hom.; Thu. 4, 124,

4; X., An. 4, 4, 20; Pla., Leg. 8, 833c; Polyb. 4, 8, 4; Tob 2:2 BA; 2 Macc 7:30;

TestJob 11:1; Jos., Ant. 13, 19) τινά w. the place indicated ἔμενον ἡμᾶς ἐν Τρῳάδι

they were waiting for us in Troas Ac 20:5. (b) of things, such as dangers or

misfortunes that await or threaten someone (Trag.; Kaibel 654, 9 κἀμὲ μένει τὸ

θανεῖν; SibOr 4, 114 v.l. σὲ) θλίψεις με μένουσιν Ac 20:23.—Of the 118 passages

in which μένω occurs in the NT, 67 are found in the Johannine writings (40 in the

gosp.; 24 in 1J; 3 in 2J).—JHeise, Bleiben: Menein in d. Johan. Schr., ’67;

FHauck, TW IV 578–93: μένω and related words.—B. 836. DELG. M-M. TW.”13

The Analytical Greek Lexicon Revised: (1) To stay (2) To continue (3) To

dwell, lodge, sojourn (4) To remain (5) To rest, settle (6) To last, endure (7) To

survive (8) To be existent (9) To continue unchanged (10) To be permanent (11)

To persevere, be constant, be steadfast (12) To abide, to be in close and settled

union (13) To indwell (14) Transitively, to wait for.14

The New Thayer’s Greek-English Lexicon: (1) Intransitively in reference to

place (2) To sojourn, tarry; tropically, not to depart, not to leave, to continue to be

13 Pages 630-631 14 page 263


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present (3) To be held, or kept, continually (4) To time; to continue to be, not to

perish, to last, endure; of persons, to survive, live; to remain to him, be still in his

possession (5) To state or condition; to remain as one is, not to become another or

different (6) Transitively, to wait for, await one.15

Louw and Nida list the following meanings: (1) To remain in the same place

over a period of time – ‘to remain, stay’ (85.55). (2) To remain in a place and or

state, with expectancy concerning a future event – ‘to await, to wait for’ (85.60).

(3) To continue to exist – ‘to remain, to continue, to continue to exist, to still be in

existence’ (13.89). (4) To continue in an activity or state – ‘to continue, to remain

in, keep on’ (68.11).16

The verb menō in Second Timothy 2:13 means “to remain” in the sense of

continuing in a particular state. The nominative subject of this word is the

demonstrative pronoun ekeinos. It is also employed with the adjective pistos

(πιστός), “faithful” which functions a predicate nominative. Therefore, the verb

menō expresses the idea of the Lord Jesus Christ “remaining faithful” to the

Christian despite their unfaithfulness to Him in the sense that He continues in a

state of being faithful to the Christian despite their unfaithfulness.

The present tense of the verb menō is a customary present or stative present

used to signal an ongoing state. This would indicate the Lord Jesus Christ

continues to exist in a state of remaining faithful to the Christian despite the

Christian’s unfaithfulness to Him.

The active voice is stative as well expressing the idea of Jesus Christ as the

subject continuing to exist in a state of being faithful to the Christian despite the

Christian being unfaithful to Him.

The indicative mood is declarative presenting this Pauline assertion as a non-

contingent or unqualified statement.

The adjective pistos basically means, “faithful, reliable, trustworthy.” In

classical literature, the word was used to describe persons who were “reliable,

loyal.” The word was also used of things that were “trustworthy, certain, genuine.”

It was also used substantively in the phrase to piston, “the faithful one.” The term

denotes a “pledge, security.” The adjective pistos was used of those who stood in a

contractual agreement and were described as “trustworthy, faithful.”

Liddell and Scott: (1) Of persons, faithful, trusty; trustworthy, worthy of credit;

genuine (2) Of things, trustworthy, sure; deserving belief, credible (3) As

substantive, pledge, security, warrant.17

In the Septuagint, the adjective pistos appears 69 times and is used to describe

God as “faithful” (Dt. 7:9; cf. Is. 49:7). The Lord is described as a rock because

15 page 399 16 Greek-English Lexicon of the New Testament Based on Semantic Domains 17 Greek-English Lexicon, New Edition, page 1408


11

His faithfulness is immutable. Therefore, He keeps His covenants with those who

trust Him such as with David (Ps. 89:28 [LXX 88:28]). At the same time, God

chooses “faithful” men to execute His will such as Samuel (1 S. 2:35; 3:20 LXX 1

K. 2:35; 3:20 ). Abraham is described in Nehemiah 9:8 as possessing a “faithful”

heart in his relationship with the Lord. In non-canonical portions of the LXX, the

prophecies of Isaiah are described as “reliable” (Sir. 48:22). Those who testify of

God are described as pistos (Is. 8:2).

The adjective pistos appears 67 times in the Greek New Testament. Often the

word in the Greek New Testament means, “faithful” and is used to describe

believers (e.g. Moses, Abraham, Antipas, Onesimus, Paul and Silvanus) in their

relationship with the Lord (Mt. 24:45; 25:21, 23; Lk. 12:42; 16:10, 11, 12; 19:17;

Acts 16:15; 1 C. 4:2; 4:17; Gal. 3:9; Eph. 1:1; 6:21; Col. 1:2, 7; 4:7, 9; 1 Tm. 1:12;

3:11; 2 Tm. 2:2; Heb. 3:2, 5; 1 Pet. 5:12; Rev. 2:10, 13; 17:14). Our Lord uses the

word where He tells Thomas to be “believing” in His resurrection from the dead

(Jn. 20:27).

The adjective pistos means “faithful” when used to describe God and Christ (1

C. 1:9; 10:13; 1 Thess. 5:24; 2 Thess. 3:3; 2 Tim. 2:13; Heb. 2:17; 10:23; 1 Pet.

4:19; 1 Jn. 1:9; Rev. 1:5; 3:14; 19:11). It is used many times to describe the

Scriptures as “true, trustworthy, and dependable” (1 Tim. 1:15; 3:1; 4:9; 2 Tim.

2:11; Tit. 1:9; 3:8; Rev. 21:5; 22:6).

Several times in the Greek New Testament the word is used as a substantive to

describe those who have trusted Christ for salvation and thus should be translated

“believer, believers” (Acts 10:45; 16:1; 2 C. 6:15; 1 Tim. 4:3; 10, 12; 5:16; 6:2;

Tit. 1:6; 1 Pet. 1:21). The word is used of God in 2 Cor. 1:18 of God who is

described by Paul as “trustworthy.” The adjective is employed as an adverb in 3 Jn.

5 and means, “faithfully.”

Vine's Expository Dictionary of Biblical Words, “Pistos, a verbal adjective,

akin to peitho (see FAITH), is used in two senses, (a) passive, ‘faithful, to be

trusted, reliable,’ said of God, e. g., 1 Cor 1:9; 10:13; 2 Cor 1:18 (KJV, ‘true’); 2

Tim 2:13; Heb 10:23; 11:11; 1 Peter 4:19; 1 John 1:9; of Christ, e. g., 2 Thess 3:3;

Heb 2:17; 3:2; Rev 1:5; 3:14; 19:11; of the words of God, e. g., Acts 13:34, ‘sure’;

1 Tim 1:15; 3:1 (KJV, ‘true’); 4:9; 2:11; 1:9; 3:8; 21:5; 22:6; of servants of the

Lord, Matt 24:45; 25:21,23; Acts 16:15; 1 Cor 4:2,17; 7:25; Eph 6:21; Col 1:7;

4:7,9; 1 Tim 1:12; 3:11; 2 Tim 2:2; Heb 3:5; 1 Peter 5:12; 3 John 5; Rev 2:13;

17:14; of believers, Eph 1:1; Col 1:2; (b) active, signifying ‘believing, trusting,

relying,’ e. g., Acts 16:1 (feminine); 2 Cor 6:15; Gal 3:9 seems best taken in this

respect, as the context lays stress upon Abraham's ‘faith’ in God, rather than upon

his ‘faithfulness.’ In John 20:27 the context requires the active sense, as the Lord is

reproaching Thomas for his want of ‘faith.’ See No. 2. With regard to believers,

they are spoken of sometimes in the active sense, sometimes in the passive, i. e.,


12

sometimes as believers, sometimes as ‘faithful.’ See Lightfoot on Galatians, p.

155. Note: In 3 John 5 the RV has ‘thou doest a faithful work,’ for KJV, ‘thou

doest faithfully.’ The lit. rendering is ‘thou doest (poieo) a faithful thing,

whatsoever thou workest (ergazo).’ That would not do as a translation. To do a

‘faithful’ work is to do what is worthy of a ‘faithful’ man. The KJV gives a

meaning but is not exact as a translation. Westcott suggests ‘thou makest sure

(piston) whatsoever thou workest’ (i. e., it will not lose its reward). The change

between poieo, ‘to do,’ and ergazo, ‘to work,’ must be maintained. Cf. Matt 26:10

(ergazo and ergon).


Literature-Third Edition: (1) pertaining to being worthy of belief or trust,

trustworthy, faithful, dependable, inspiring trust/faith (2) pertaining to being

trusting, trusting, cherishing faith/trust.18

The Analytical Greek Lexicon Revised: (1) Faithful, true, trusty (2) Put in trust

(3) True, veracious (4) Credible, sure, certain, indubitable (5) Believing, yielding

belief and confidence (6) Christian believer (7) In a true hearted manner, right-

mindedly.19

The New Thayer’s Greek-English Lexicon: (1) Trusty, faithful; of persons who

show themselves faithful in the transaction of business, the execution of

commands, or the discharge of official duties (2) Easily persuaded; believing,

confiding, trusting; one who is convinced that Jesus is the Messiah and the author

of salvation.20

Greek-English Lexicon of the New Testament Based on Semantic Domains lists

the following meanings: (1) Pertaining to trusting – ‘one who trusts in, trusting’

(31.86). (2) Pertaining to being trusted – ‘faithful, trustworthy, dependable,

reliable’ (31.87). (3) Pertaining to being sure, with the implication of being fully

trustworthy- ‘sure’ (71.17).

Analytical Lexicon of the Greek New Testament: (1) active; (a) of persons

trusting, believing, full of faith, confiding (JN 20.27); (b) absolutely, as an

adjective believing (in Christ) (AC 16.1); as a substantive believer (2C 6.15); οἱ

πιστοί literally the believers, i.e. Christians (1T 4.3); πιστή female believer,

Christian woman (1T 5.16); (2) passive; (a) of persons trustworthy, faithful,

dependable (CO 4.7), opposite δικος (dishonest); (b) of God trustworthy, faithful

(HE 10.23); (c) of things, especially of what one says sure, reliable, trustworthy

(1T 1.15).21

In Second Timothy 2:13, the adjective pistos means “faithful” and refers to the

exercise of the Lord Jesus Christ’s divine attribute of faithfulness to the Christian. 18 Page 821 19 page 314 20 page 514 21 Page 314


13

Webster’s New Universal Unabridged Dictionary defines the adjective

“faithful,” “strict or thorough in the performance of duty; true to one’s word,

promises, vows; steady in allegiance or affection; loyal; reliable, trusted, or

believed; adhering or true to fact or an original.”

They also state, “faithful implies long-continued and steadfast fidelity to

whatever one is bound to by a pledge, duty or obligation.

If we paraphrase these definitions, we could say that the Lord Jesus Christ

continues to remain faithful to the Christian despite the Christian’s unfaithfulness

to Him because He is true to His promise in His Word to forgive the sins of those

who express faith in Him. He is steady in allegiance to His promise of the

forgiveness of sins.

In Second Timothy 2:13, the adjective pistos is functioning as a predicate

nominative and is making an assertion about the Lord Jesus Christ. This is a

convertible proposition where the subject (“He”-Lord Jesus Christ) is

interchangeable with the predicate nominative pistos, “faithful.” This means that

both words have an identical referent meaning we could say not only that the

“Lord Jesus Christ is faithful,” but also that “faithful is the Lord Jesus Christ.”

The adjective pistos, “faithful” is a positive adjective which focuses on the

properties of a noun in terms of kind, not degree. In a sense, it infers an absolute

notion. As a predicate nominative the adjective makes an assertion about the Lord

Jesus Christ who is the object of the assertion. We have what is called an

anarthrous adjective noun construction, which is composed of an anarthrous

adjective followed by a noun. The adjective pistos is in the anarthrous first

predicate position to the subject “He,” (Lord Jesus Christ). Here in Second

Timothy 2:13 the anarthrous adjective pistos is predicate and is making an

assertion about the Lord Jesus Christ, namely that He remains faithful to the

Christian even if they are unfaithful to Him.

The Lord Can Never Deny Himself

2 Timothy 2:13 If we are faithless, He remains faithful, for He cannot deny

Himself. (NASB95

“For He cannot deny Himself” is composed of the following: (1) aorist middle

infinitive form of the verb arneomai (ἀρνέομαι), “He deny” (2) conjunction gar

(γάρ), “for” (3) accusative third person masculine singular form of the reflexive

pronoun heautou (ἑαυτοῦ) “Himself” (4) emphatic negative adverb ou (οὔ), “not”

(5) third person singular present middle indicative form of the verb dunamai

(δύναμαι), “can.”

The conjunction gar is functioning as a marker of cause meaning it is

introducing a statement which presents the reason for Paul’s previous assertion that


14

the Lord Jesus Christ continues to remain faithful to the Christian even if the

Christian is unfaithful to Him.

The verb dunamai means to have power by virtue of inherent ability or

resources and has the following meanings: (1) To be able, to be capable of (2) To

be able, with specific reference to the subjective spiritual or moral attitude which

either makes able or not; to will or not to will. (3) To be equal to, to count as, to

signify. Words deriving from the stem duna- all have the basic meaning of “being

able,” of “capacity” in virtue of an ability. The noun dunamis suggests the inherent

capacity of someone or something to carry something out, whether it be physical,

spiritual, military or political. It indicates the power to act which given as of right

to anyone by virtue of the position he holds.

The Septuagint uses dunamai to translate more than a dozen Hebrew words

associated with ability or capacity (or lack of it) to perform a task. It is especially

used for yakhol. In numerous instances dunamai is used in a negative sense to

show the contrast between the limits or loss of human power over personal fate (cf.

Ex. 8:18; Le. 26:37; Is. 24:20; Da. 2:26; 5:8) and the omnipotence of Yahweh.

The verb dunamai is used to translate the following Hebrew terms: (1) Gibbor,

“warrior” (Hos. 10:13). (2) Yakhol, “be able” (Gn. 29:8; Neh. 6:3); “overpower”

(Ob. 7). (3) Yekhi, “be able” (Dn. 2:10, 47; 3:29-Aramaic). (4) Yasaph, “add,

increase”; hiphil: “do again” (Is. 24:20). (5) Kehal, “be able” (Dn. 5:8-Aramaic).

(6) Kul, “lay hold of”; hiphil: “hold” (1 K. 8:64; Jer. 2:13). (7) Kalah, “end”; piel:

“finish” (Neh. 4:2-Sixtine Edition only). (8) Matsa, “find” (Jb. 32:3). (9) `atsa,

“refrain” (2 Ch. 20:37).

The verb dunamai appears extensively in the Greek New Testament. As in the

Septuagint, the New Testament uses dunamai to express ability and capacity to

accomplish something in deed, attitude or thought.

Louw and Nida define the word, “to be able to do or to experience

something”.22

The New Thayer’s Greek-English Lexicon lists the following meanings for the

verb: (1) To be able, have power (2) To be able to do something (3) To be able,

capable, strong, powerful.23

The Analytical Greek Lexicon Revised defines the word, “to be able, either

intrinsically and absolutely, which is the ordinary signification; or, for specific

reasons” (page 107).

Vine’s Expository Dictionary of Biblical Words, “Dunamai, ‘to be able, to have

power,’ whether by virtue of one's own ability and resources, e. g., (Rom. 15:14);

or through a state of mind, or through favorable circumstances, e. g., (1 Thes. 2:6);

22 Greek-English Lexicon of the New Testament Based on Semantic Domains74.5 23 pages 158-159


15

or by permission of law or custom, e. g., (Acts 24:8,11); or simply ‘to be able,

powerful,’ (Matt. 3:9; 2 Tim. 3:15), etc.”

The Analytical Greek Lexicon Revised lists the following meanings, “of

capacity or ability be able, be capable of, can, have power to; with an infinitive

supplied or implied of what one is able to do”.24


Literature-Third Edition defines the verb “to possess capability (whether because

of personal or external factors) for experiencing or doing something can, am able,

be capable”.25

In Second Timothy 2:13, the verb dunamai means, “to have the capacity, to be

able to do something.” The verb’s meaning is emphatically negated by the

emphatic negative adverb ou which is used to deny the reality of an alleged fact

and is the clear cut, point-blank negative, and objective, final. It emphatically

negates the idea that the Lord Jesus Christ could ever deny Himself.

The present tense of the verb dunamai is a “gnomic” present used to make a

statement of a general, timeless fact indicating that the Lord Jesus Christ can

absolutely never “as an eternal spiritual truth” deny Himself.

The present tense of this verb is also a customary present signaling an ongoing

state indicating that the Lord Jesus Christ absolutely never “exists in the state of”

being able to deny Himself.

The middle voice of the verb is a direct middle where the subject acts on

himself or herself. Here it speaks of the Lord Jesus Christ acting upon Himself by

denying Himself through not remaining faithful to the Christian when the Christian

is unfaithful to Him.

The indicative mood is declarative presenting this assertion as a non-contingent

or unqualified statement.

In Second Timothy 2:13, the verb arneomai means “to be untrue to oneself”

since it pertains to behaving or conducting oneself in a manner which is untrue to

oneself or untrue to the principles or standards one lives by. Here it is used of

course of the Lord Jesus Christ conducting Himself in a manner toward the

unfaithful Christian which is untrue to Himself and specifically untrue to the

principles or standards He lives by.

The aorist tense of the verb arneomai is an ingressive aorist which is used to

stress the beginning of an action or the entrance into a particular state. Here it is

used of the Lord Jesus Christ entering into the state of being untrue to Himself or

entering into the state of not living by His holy standards when dealing with an

unfaithful Christian.

24 Page 120 25 Pages 261-262


16

The middle voice of this verb is a redundant middle which means that it is used

in a reflexive manner with a reflexive pronoun. This use of the middle is to

emphasize with the reader the total and complete impossibility of the Lord Jesus

Christ ever not being true to Himself or in other words, acting inconsistent with

His perfect holy standards.

The infinitive form of the verb arneomai is a complementary infinitive meaning

it is completing the thought of the verb dunamai and defines specifically for the

reader what the Lord Jesus Christ is never able to do.

The reflexive pronoun heautou refers to the Lord Jesus Christ. It is used to

highlight the participation of the subject, in the verbal action, as indirect object. Its

force is frequently to indicate that the subject is also the object of the action of the

verb or in other words, it reflects back on the subject. Therefore, the reflexive

personal pronoun heautou means “Himself” and emphasizes the action of Jesus

Christ never being able to be untrue to Himself.

Heautou functions as an accusative direct object meaning that it is receiving the

action of the verb arneomai indicating that the total impossibility of the Lord Jesus

Christ acts upon Himself in the sense that He acts untrue to Himself or inconsistent

with His perfect holy standards.

Translation of Second Timothy 2:13

Second Timothy 2:13 If and let us assume that it is true for the sake of

argument that any of us is unfaithful, He continues to remain faithful because

He is, as an eternal spiritual truth never able to be untrue to Himself.

(Author’s translation)

Exposition of Second Timothy 2:13

The apostle Paul is emphatically reassuring Timothy and the Ephesian Christian

community and all Christians that the Lord Jesus Christ would never disown them

for unfaithfulness. Here in verse 13 Paul employs another first class conditional

statement in order to persuade and encourage his readers. Here he is reassuring his

readers that they have eternal security if they become unfaithful. In the protasis, he

speaks of the Christian being unfaithful which is manifested by a lack of faith in

the gospel, i.e. the Word of God which in turn results in disobedience to the gospel.

It also speaks of the Christian failing to fulfill their responsibilities to the Lord

which is manifested by unbelief in His Word which results in disobedience to His

Word. Consequently as a result of their lack of faith and obedience to the Word of

God they fail to fulfill their responsibilities to God to love Him with their entire

being. Also, they fail to fulfill their responsibility to their fellow human being to


17

love their fellow human being as themselves. In relation to their fellow Christian,

their unbelief in the Word of God and resultant disobedience to it results in their

failing to fulfill their responsibility to love their fellow Christian as Christ loves

them. This unbelief and disobedience also results in the Christian failing to be a

good steward with their time, talent, treasure and truth which were given to them

by the Lord as trusts in serving Him.

In the apodosis, the apostle Paul teaches that despite their unfaithfulness to the

Lord Jesus Christ, He continues in a state of being faithful which refers to the

exercise of the Lord Jesus Christ’s divine attribute of faithfulness to the Christian.

Webster’s New Universal Unabridged Dictionary defines the adjective

“faithful,” “strict or thorough in the performance of duty; true to one’s word,

promises, vows; steady in allegiance or affection; loyal; reliable, trusted, or

believed; adhering or true to fact or an original.” They also state, “faithful implies

long-continued and steadfast fidelity to whatever one is bound to by a pledge, duty

or obligation. If we paraphrase these definitions, we could say that the Lord Jesus

Christ continues to remain faithful to the Christian despite the Christian’s

unfaithfulness to Him because He is true to His promise in His Word to forgive the

sins of those who express faith in Him. He is steady in allegiance to His promise of

the forgiveness of sins.

Faithfulness is one of the attributes of God as related to moral beings (Deut.

7:9; 32:4; Lam. 3:23; Isa. 49:7; Hos. 11:12; Ps. 25:10; 33:4; 89:1-8; 91:4; 96:13;

98:3; 100:5; 119:75; 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:23; 2 Thess. 3:3; 1 2

Tim. 2:13; Jn. 1:9; Heb. 10:23; 1 Pet. 4:19; Rev. 19:11). It is one of the relative

attributes of God meaning that it is related to God’s relationship to men.

Faithfulness characterizes God’s loyalty to His covenant people Israel and the

Church.

Faithfulness is one of the relative attributes of God. There are two kinds of

attributes: (1) Absolute or intrinsic: those attributes that God possesses of Himself

such as life and love. (2) Relative: those attributes related to His creation and

especially men and angels.

For example, by nature God is truth but when God relates that truth to man,

God’s truth becomes faithfulness. Love is one of God’s intrinsic or absolute

attributes but when His love is directed towards sinners, it becomes grace and

mercy and compassion.

What does Paul in Second Timothy 2:13 mean when he states that the Lord

Jesus Christ remains faithful to the Christian despite the Christian being unfaithful

to Him or in other words, to what is the Lord faithful? The answer is that the Lord

is faithful to His promise to save us through faith in Him (John 3:16-18, 36; 6:29;

7:37-38; 11:25-26; cf. 1 Cor. 10:13; 2 Cor. 1:18-20; 1 Thess. 4:23-24; 2 Thess. 3:3;

Heb. 10:23; 1 Pet. 4:19). He is also faithful to His promises found in the Old


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Testament, which speak of the forgiveness of sins. The promise of the forgiveness

of sins is of course rooted in the Old Testament (Is. 43:25; 53:11; Ps. 103:12-13;

Ezek. 36:24-26; Jer. 31:34; Mic. 7:18-20). The Lord is faithful to His promises in

the Old Testament to forgive sins. This is what Paul is referring to here in Second

Timothy 2:13.

Some argue that Paul is saying here in Second Timothy 2:13 that if a Christian

is unfaithful, the Lord remains faithful to His promise to punish them. However,

Paul always speaks of God’s faithfulness in the context of salvation and never

punishment. Some argue that here in Second Timothy 2:13 that Paul is speaking of

the Lord remaining faithful to His promise to punish for unfaithfulness because he

teaches in Second Timothy 2:12 that if the Christian denies Christ, Christ will deny

the Christian. However, Paul is speaking in the context of rewards in verse 12

since he mentions in the first statement in verse 12 that if the Christian is faithful

they will be rewarded. Thus, the second statement in verse 12 is stating that if the

Christian refuses to follow the Lord, the Lord will refuse to reward them. The Lord

will discipline the Christian for unfaithfulness and if they don’t repent, they will

lose rewards at the Bema Seat (1 Cor. 3:11-15). The Christian was not saved based

upon their own merits but rather on the merits of Jesus Christ and His death on the

cross. Thus, it is impossible for the Lord to disown the Christian for their

unfaithfulness and thus cause them to lose their salvation since they were not saved

on their own merits in the first place.

Knight writes “Paul does not mention God’s faithfulness as a basis for the

certainty that the faithless will be punished, but as the basis for the assurance of the

gospel promises (2 Cor. 1:18–20), for safety in temptation (1 Cor. 10:13), for

protection from the evil one (2 Thes. 3:3), and for the sanctification and

preservation of God’s people (1 Thes. 5:24; cf. also Heb. 10:23; 11:11; 1 Pet. 4:19;

1 Jn. 1:9 [note πιστός]; Rev. 1:5; 3:14; 19:11). This understanding is also

suggested here by μένει, ‘he remains,’ which with πιστός implies that Christ

continues as the faithful one in his relationship to Christians. Though they change

and become unfaithful (to him, understood), he does not change but has remained

faithful (to them, understood). The Pauline and NT usage also suggests that

Christ’s remaining faithful here also includes his continuing adherence to the

divine promises to his people even in the midst of their unfaithfulness. This

understanding of the apodosis entails that the protasis most likely refers to

temporary unfaithfulness and not to unbelief. This fourth line of the saying is

demonstrated in Christ’s faithfulness to Peter even though Peter was so unfaithful

that he denied Jesus (Jn. 21:15ff.; Lk. 22:31–32).”26

26 Knight, G. W. (1992). The Pastoral Epistles: a commentary on the Greek text (p. 407). Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press.


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So Paul’s reassurance in Second Timothy 2:13 that the Lord will remain faithful

to the Christian even if they are unfaithful to Him is significant since there was

great apostasy in the church in Asia as evidenced by the fact that the majority of

Christians in this province had abandoned Paul upon his arrest and imprisonment.

First Timothy makes clear that there was great apostasy among pastors in Ephesus.

So Paul is teaching that despite the apostasy in the church, the Lord will remain

faithful to His promises to save and forgive them because He always keeps His

promises.

The voluntary substitutionary spiritual and physical death of Jesus Christ on the

cross paid the penalty for every sin in human history-past, present and future and is

the basis for the forgiveness of sins (1 John 2:12). The Lord in the institution of the

Lord’s Table speaks of this promise of the forgiveness of sins, which is based upon

His voluntary substitutionary spiritual death on the cross, which is denoted by the

phrase “My blood.” (Matt. 26:28) Therefore, the promise of the forgiveness of sins

is related to this substitutionary spiritual and physical deaths of the Lord Jesus

Christ (Eph. 1:7; Col. 1:14; 1 John 1:7). The Lord Jesus Christ remains faithful to

the unfaithful Christian to His promise to forgive sin, and which forgiveness of

sins was based upon His death on the cross.

The apostles proclaimed that this promise of the forgiveness of sins is

appropriated through faith in the Lord Jesus because in Him is the fulfillment of all

the promises that were made through the Old Testament prophets (Acts 2:14-41;

10:33-44; 13:16-39; 26:1-18; 2 Cor. 1:18-20). It is through faith alone in Jesus

Christ alone that an individual receives the forgiveness of sins. This forgiveness of

sins is based entirely upon the merits of the Lord Jesus and His finished work on

the cross and for Christ’s sake the Christian’s sins forgiven (Rom. 4:1-17; 11:6;

Gal. 2:16; 3:5-9; Eph. 2:1-9; Titus 3:5-7). The believer is no longer under

judgment because of his faith in Jesus Christ which took place at their conversion

which resulted in their being declared justified by the Father (John 3:18; 5:24). The

believer is no longer under condemnation because of his union with Christ through

the baptism of the Spirit (Rom. 8:1; Col. 2:13-14). God remembers the believer’s

sins no more because of the merits of His Son Jesus Christ’s death on the cross (Ps.

51:1-9; Heb. 8:12; 10:17).

The New Covenant to Israel is mentioned by our Lord in instituting the

Communion Service in Luke 22:20 and by Paul in 1 Corinthians 11:25. Although

the church is not Israel, she still benefits from the promise of forgiveness of sins

which is offered in the New Covenant. A Gentile benefits from the promise of the

forgiveness of sins in the New Covenant when they exercise faith in Jesus Christ as

Savior. Paul’s teaching in Romans makes clear that both Jew and Gentile sinners

can receive the forgiveness of their sins and the gift of righteousness when they

exercise faith in Jesus Christ. Salvation is of the Jews not only in the sense that the


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Savior Jesus Christ is a Jew but also the promise of salvation and the forgiveness

of sins is rooted in the New Covenant promises to Israel.

The church age believer is restored to fellowship with God when he confesses

his sins to the Father because the Father is faithful to His covenant and His promise

to provide for the forgiveness of sins, which is based upon His Son’s death on the

cross. The believer’s sins are forgiven positionally because God is faithful to His

promise to forgive the sins of those who express faith in His Son Jesus Christ.

In Christ all the promises of the Old Testament prophets are fulfilled including

the forgiveness of sins. The believer experiences, that which is true of himself

positionally when he confesses his personal sins to the Father. God is faithful to

His covenant and promise to forgive the believer’s sins because He was propitiated

meaning He is totally and completely satisfied with His Son’s death on the cross as

the payment for every sin in human history-past, present and future (1 John 2:1-2).

So the believer who confesses their personal sins to the Father is in a sense

reminding the Father of His covenant promise to forgive sins (1 John 1:9). This is

of course is from the human perspective since God does not need to be reminded.

The Father is true to His promise to forgive the sins of those who express faith in

His Son. His steadfast fidelity to His promise in His Word to forgive sins obligates

the Father to forgive the believer his sins when he confesses them since the

believer has met the requirements of the agreement at the moment of salvation

when he expressed faith alone in Christ alone.

Then, in Second Timothy 2:13, the apostle Paul states that the reason why the

Lord Jesus Christ will remain faithful to the Christian even if they are unfaithful to

Him is that the Lord is, as an eternal spiritual truth never able to be untrue to

Himself. Paul is teaching emphatically that the Lord will never disown the

Christian for their unfaithful because He is never able to be untrue to Himself and

specifically, He can never be untrue to the principles or standards He lives by

because of His holy character and nature. Paul is teaching that the Lord Jesus

Christ could never into the state of being untrue to Himself or entering into the

state of not living by His holy standards when dealing with an unfaithful Christian.

He is emphasizing with the reader the total and complete impossibility of the Lord

Jesus Christ ever not being true to Himself or in other words, acting inconsistent

with His perfect holy standards.

If the Lord disowned an unfaithful Christian, He would be untrue to Himself

and specifically He would not be acting consistent with His promises to the

Christian. The Lord promised that the Christian will receive the forgiveness of sins

when they exercise faith in Him for eternal salvation. Unfaithfulness is due to sin.

So if the Lord disown the Christian because of unfaithfulness which is due to sin,

then He would be acting contrary to His promise to give them the forgiveness of


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sins when they trusted in Him as Savior at the moment of their conversion, i.e.

justification.

Eternal security is one of the most important results of justification. To be

justified by God through faith alone in Christ alone means that God can never

condemn the sinner for his or her sins if the sinner has exercised faith in His Son

Jesus Christ. It means that a believer can never lose his or her salvation because of

any sin since God, who is a perfect judge, rendered a perfect decision when he

declared righteous the person, who exercised faith in His Son Jesus Christ! Thus,

Paul declares the following: Romans 8:1 Therefore, there is now, as an eternal

spiritual truth, never any condemnation, none whatsoever for the benefit of

those in union with Christ who is Jesus. (Author’s translation)

There is absolutely never any condemnation whatsoever for the Christian

because of a legal decision rendered by the Father the moment they exercised faith

in His Son Jesus Christ as their Savior. The Father is a perfect judge and once He

renders a decision, it can never be rescinded. It is a once and for all, final decision.

He never makes a mistake. He saves the Christian based upon the merits of His

Son and His Son’s deaths (spiritual and physical) on the Cross. The Christian has

no merit with God. The object of his faith, Jesus Christ has all the merit with God

the Father. Therefore, the Christian’s salvation and the fact that he avoids eternal

condemnation is based upon the merits of the Person of Christ and what He did at

the Cross for sinners. If the Father disowned the Christian for unfaithfulness

resulting in the loss of salvation, He would be acting contrary to His perfect justice

and righteousness and promise to justify the sinner when they exercise faith in His

Son Jesus Christ.

One of the foundational doctrines of the Christian faith is that of the doctrine of

justification. This doctrine has given assurance to believers throughout the

centuries and has changed the course of human history. By way of definition,

justification is a judicial act of God whereby He declares a person to be righteous

as a result of crediting or imputing to that person His righteousness the moment

they exercised faith in His Son Jesus Christ. Consequently, God accepts that

person and enters that person into a relationship with Himself since they now

possess His righteousness.

The mechanics of justification are as follows: (1) God condemns the sinner,

which qualifies them to receive His grace. (2) The sinner believes in Jesus Christ

as His Savior. (3) God imputes or credits Christ’s righteousness to the believer. (4)

God declares that person as righteous as a result of acknowledging His Son’s

righteousness in that person.

Justification is God declaring a person to be righteous as a result of

acknowledging or recognizing His righteousness in that person, and which


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righteousness He imputed to that person as a result of their faith in His Son, Jesus

Christ.

Justification causes no one to be righteous but rather is the recognition and

declaration by God that one is righteous as He is. It is a once and for all

declaration, which never changes and never can be rescinded since God is a perfect

Judge who because He is immutable, always makes perfect decisions.

To be justified by God through faith alone in Christ alone means that God can

never condemn us for our sins. It means that a believer can never lose his salvation

because of any sin since God, who is a perfect judge, rendered a perfect decision

when he declared righteous the person, who exercised faith in His Son Jesus

Christ!

Romans 3:19 Now we know that whatever the Law says, it speaks to those

who are under the Law, so that every mouth may be closed and all the world

may become accountable to God. 20 Because by the works of the Law no flesh

will be justified in His sight; for through the Law comes the knowledge of sin.

21 But now apart from the Law the righteousness of God has been manifested,

being witnessed by the Law and the Prophets, 22 even the righteousness of

God through faith in Jesus Christ for all those who believe; for there is no

distinction; 23 for all have sinned and fall short of the glory of God, 24 being

justified as a gift by His grace through the redemption which is in Christ

Jesus; 25 whom God displayed publicly as a propitiation in His blood through

faith. This was to demonstrate His righteousness, because in the forbearance

of God He passed over the sins previously committed; 26 for the

demonstration, I say, of His righteousness at the present time, so that He

would be just and the justifier of the one who has faith in Jesus. (NASB95)

Romans 5:1 Therefore, having been justified by faith, we have peace with

God through our Lord Jesus Christ. (NASB95)

Romans 5:9 Much more then, having now been justified by His blood, we

shall be saved from the wrath of God through Him. (NASB95)

Titus 3:1 Continue to make it your habit of reminding them to make it

their habit of voluntarily subjecting themselves to governmental rulers, or in

other words, governmental authorities by making it their habit of being

obedient, to be ready for any kind of act which is divine good in quality and

character. 2 They are to be characterized as slandering absolutely no one, to

be characterized as peaceable, magnanimous with the result that together they

show every consideration for each and every member of the human race. 3

For, we ourselves also, at one time, were existing in the state of being foolish

ones, disobedient ones, deceived ones, those enslaved to various lusts as well as

pleasures, continually spending our lives in malice as well as envy, hateful

ones, hating one another. 4 But when the kindness, yes the love for mankind


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originating from the Savior who is our God was manifested, 5 He saved us, by

no means on the basis of meritorious actions as constituting its source. In

other words, on the basis of human self-righteousness which we ourselves

have done. But rather on the basis of His mercy as constituting the standard,

by means of a washing produced by regeneration, specifically, a renovation

produced by the Spirit who is holy, 6 whom He poured out upon us in full

measure through Jesus who is the Christ, our Savior. 7 The divine purpose

was accomplished so that we became heirs in order that we can confidently

expect to experience eternal life because we have been justified by this His

grace. (Author’s translation)

So here in Second Timothy 2:13, the apostle Paul is teaching the eternal

security of the Christian. The subject of eternal security is extremely important and

essential for the believer in the Lord Jesus Christ to understand if he is to glorify

God and grow to spiritual maturity. By way of definition, the term “eternal

security” refers to the fact that the believer’s eternal salvation is guaranteed and

can never be lost due to sin or forfeited due to sin on the part of the believer since

the believer’s eternal salvation is non-meritorious and is based solely upon God

and what He accomplished through the death, resurrection and session of the Lord

Jesus Christ. This study deals with the different approaches or “rationales”

pertaining to the subject of eternal security and is designed to give the believer

assurance that his relationship with the Triune God is secure and can never be lost.

So what is assurance? It is freedom from doubt. Assurance is a sense of

certainty that something is true that it will occur or that all is okay. Webster’s New

Universal Unabridged Dictionary lists the following definitions for assurance: (1) a

positive declaration intended to give confidence. (2) Pledge, guaranty, surety. (3)

Full confidence; freedom from doubt, certainty. (4) Freedom from timidity; self-

confidence; self-possession; firmness; courage.

Therefore, paraphrasing this definition, the purpose of this study is designed to

give the believer confidence that his relationship with God is secure and can never

be lost due to any failure on his part.

The believer’s salvation is based upon the Rock, namely, the Lord Jesus Christ

and not upon himself. The Person of Christ and His finished work on the cross are

the basis for the believer’s salvation and the same holds true for the believer after

salvation. The Scriptures describe the believer’s salvation and subsequent spiritual

life as being built upon the Rock, the Lord Jesus Christ Himself (Deut. 32:4). The

believer’s salvation is secure because it is not built upon the work of man but the

work of God that was accomplished through the Person and Work of Christ Jesus.

Therefore, the believer’s salvation is built upon an eternal foundation (Prov.

10:25).


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All three members of the Trinity work together in concert to keep the believer

eternally secure after he has exercised faith in Christ for salvation.

Romans 8:33 Who will bring a charge against God's elect? God is the one

who justifies; 34 who is the one who condemns? Christ Jesus is He who died,

yes, rather who was raised, who is at the right hand of God, who also

intercedes for us. (NASB95)

There are two reasons stated in Romans 8:34 that relate the eternal security of

the believer to the work of God the Son: (1) Christ as our Redeemer and Substitute

(2) Christ as our Intercessor at the right hand of the Father.

Christ’s death on the cross as a substitute for the entire human race destroyed

the barrier, which separated man from God because it satisfied the perfect holiness

of God, which said that sin must be judged. Christ was judged in our place as our

Substitute (Rom. 5:6-8). God is now free to justify any member of the human race

who exercises faith in His Son for salvation. God is free to impute His perfect

righteousness to any member of the human race who exercises faith alone in Christ

alone (Rom. 4). Once the believer receives the righteousness of God at salvation,

God the Father is free to declare the believer justified, thus making the believer

eternally secure (Rom. 3:22-28; 5:1, 8). The book of Hebrews teaches that Christ’s

death on the cross is the only sacrifice acceptable to the perfect righteousness of

the Father, which stands for all of eternity (Heb. 9:11-14, 26-28; 10:12-14).

The second reason stated in Romans 8:34 that relates the eternal security of the

believer to God the Son is that of His intercessory ministry at the right hand of the

Father during the church age. Paul’s second argument in Romans 8:34 concerns the

resurrection, ascension and present session of the Lord Jesus Christ at the right

hand of the Father. The Lord Jesus Christ sits at the right hand of the Father as

sovereign ruler of the cosmos. He also intercedes for the believer as the believer’s

defense attorney when Satan accuses him before the Father (Rev. 12:10 cf. Heb.

7:25).

Our eternal security is also protected by God the Father whose perfect

righteousness was satisfied by the spiritual death on the cross of the perfect

humanity of Christ. God is responsible for bringing our salvation to pass and not

us. Nothing can frustrate God the Father’s eternal and sovereign purpose, not even

our sins…no matter how gross. Since the Father’s righteousness was satisfied by

the death of His Son on the cross, the Father is now free to impute His

righteousness and consequently justify us when we believed in His Son Jesus

Christ for salvation (Eph. 1:3-6).

The Father keeps us eternally secure for the sake of His Son and what He did

for us at the Cross. God the Father loves the believer with an eternal, immutable,

sacrificial, unconditional love because of our relationship with His Son and

nothing can separate the believer from that divine love (Rm. 8:39; Jo. 17:11). The


25

fact that the Father disciplines us proves that we are still sons when we sin. The

Father does not disown us when we sin but rather disciplines us in order to get us

to acknowledge our sin and thus recover our fellowship with Him (Heb. 12:5-11).

Sin does not change our eternal relationship with God, but rather sin adversely

affects our fellowship with God in time. “Fellowship” is based upon the believer’s

“eternal relationship” with God. However, “fellowship” is “dynamic” and can be

lost due to sin whereas the believer’s “eternal relationship” is “static” and can

never be lost due to sin. For example, I am a member of the Wenstrom family.

When I was a child and disobeyed my parents, I lost fellowship with them and was

disciplined by them but I was not disowned and remained a Wenstrom even though

I disobeyed my parents and so it is in the family of God. Sin affects our intimacy

with God or cuts off our fellowship with Him in time. It adversely affects our

ability to serve Him and if left unchecked will result in loss of rewards at the Bema

Seat Evaluation of the church age believer (cf. 1 Cor. 3:11-15).

No one is stronger than God the Father. No one can defeat His sovereign

purpose to save us and protect us for all of eternity (1 Pet. 1:3-5; Jude 24). At the

moment of justification, the omnipotence of God the Holy Spirit places a person

who exercises faith alone in Christ alone for salvation in an eternal union with

Jesus Christ, which identifies the believer with Christ in His death and resurrection

positionally. “Positional” refers to what God has down for us and how He views

us. He has crucified us with Christ and we have died and been buried with Christ

through the baptism of the Spirit (Rom. 6) and we have been raised and seated with

Christ (Eph. 2:1-6). Therefore, the baptism of the Spirit provides the believer with

eternal security. It makes the believer a permanent member of the Body of Christ.

If a believer could lose his salvation then this would maim the body of Christ (1

Cor. 12:12-13).

Furthermore, the believer is also eternally secure because of the work of God

the Holy Spirit in regeneration, which makes him a new spiritual species, meaning

that the believer now has a new nature or Christ nature. This new Christ nature can

never sin and provides the believer with an alternative to living according to the

old Adamic sin nature (2 Cor. 5:17; Titus 3:5-7). Also, God the Holy Spirit

permanently indwells our body at the moment of salvation (Rom. 8:11; 1 Cor.

3:16; 6:1-10). This too provides the believer with eternal security. The sealing

ministry of God the Holy Spirit also provides the believer with the eternal security

(1 Cor. 1:21-22a; Eph. 1:13; 2 Co. 1:22; Eph. 4:30). The permanent indwelling

presence of the Spirit guarantees the believer that he will receive a resurrection

body in the future. The indwelling of the Spirit guarantees that we have eternal

security and will receive the future blessing of a resurrection body.

The subject of eternal security can also be approached from that of the love of

God. We have eternal security as believers since God is love. To say that you can


26

lose your salvation is an attack on the love of God. It is in effect saying that God

does not love. The believer’s salvation is as strong as the love of God.

The Bible teaches that God is love (1 Jn. 4:16), which is a part of His divine

essence, which is composed of the following attributes: (1) Sovereignty (2)

Righteousness (3) Justice (4) Love (5) Eternal life (6) Omnipotence (7)

Omniscience (8) Omnipresence (9) Immutability (10) Veracity.

The Scriptures describe three elements concerning the character and nature of

God. God is spirit meaning that He is invisible (John 4:23-27). God is light, which

is a figure for the holiness of God and the holiness of God is simply the harmony

of all His attributes and God’s love is one of those attributes (1 John 1:5). God is

love (1 John 4:7-21). God is love itself. Love is an attribute of God and thus

originates with Him. The love of God is of the very essence of God. God’s

character and nature, His Person is love (2 Cor. 13:11). The Lord Jesus Christ is

the love of God incarnate since He is the God-Man who has explained the

character and nature of God, and thus has explained the love of God since love is

an attribute of God (cf. Jn. 1:18). The love of God was manifested perfectly to the

entire human race through the Father’s sacrifice of His Son at the cross of Calvary

and the Son’s willingness to be that sacrifice. God manifested His attribute of love

by raising us up while we were under real spiritual death and seating us with Christ

at His right hand at the moment of salvation through the baptism of the Holy Spirit

(Eph. 2:1-10).

God’s love is sacrificial (1 John 3:16). God’s love is impersonal meaning that

God does not need an attractive object to love since He simply loves from His own

nature (Rom. 5:8). Therefore, since God’s love is impersonal, He doesn’t stop

loving us when we become unattractive to Him when we sin. God’s love is

immutable meaning that is never changes (Mic. 7:18-20). Since God’s love is

immutable that means that God doesn’t stop loving us when we commit sin after

salvation. God’s love is eternal meaning it has not beginning and no end (John

17:24). God’s love is unconditional and faithful (Rom. 8:38-39). Therefore, since

God’s love is unconditional that means that God still loves us when we sin after

salvation and doesn’t disown us when we do.

The Bible teaches that the entire human race is the object of God’s

“impersonal” love and all believers are the objects of His “personal” love. Before

conversion, the believer was the object of God’s “impersonal” love meaning that

he was obnoxious and unattractive to God since he was enslaved to the cosmic

system of Satan and his old Adamic sin nature and under real spiritual death. At

conversion or justification, the believer became the object of God’s “personal”

love meaning that the believer is attractive to God since God imputed His

righteousness to the believer at the moment he exercised faith alone in Christ alone


27

and is now a child of God and a partaker of the divine nature (1 John 3:1; 2 Pet.

1:2-4).

God loves the unbeliever from His own integrity because the unbeliever does

not possess His perfect righteousness, which would make them worthy of God’s

personal love, thus God’s love towards the unbeliever is impersonal. God’s

impersonal love was expressed towards the believer when He sent His Son into the

world to die for the believer’s sins and also at conversion when He raised and

seated the believer with Christ even though the believer was living under real

spiritual death and enslaved to the cosmic system of Satan.

All church age believers are the objects of God’s personal love and the

beneficiaries of this personal love. The Greek adjective agapetos, “beloved”

expresses this fact and which should be translated “divinely loved ones.” (Eph.

5:1-2) The imputation of divine righteousness at the moment of salvation

transforms the believer into an object of God’s personal love (Rom. 4:3).

The fact that we are beneficiaries of God’s divine-love before salvation and

objects of His personal love after conversion is designed to not only bless us but

also to assure that we are eternally secure and encourage us when we go through

adversity in life and also serves to challenge us to advance to maturity and execute

the plan of God.

When approaching the subject of eternal security, we can look at it from an

exegetical standpoint in the original languages. The use of the perfect tense in a

number of New Testament passages would further point to the believer’s security.

The meaning of the perfect tense in Greek combined with the context and the

analogy of Scripture forms another argument for the security of the believer. The

perfect tense refers to action or an event which, completed in the past, has results

existing in the present time (i.e., in relation to the time of the speaker). It looks at

the present state of affairs.

The following passages that use the perfect tense stress the saved state of the

believer who has trusted in the Savior. The force of the perfect tense is simply that

it describes an event that completed in the past (we are speaking of the perfect

indicative here), has results existing in the present time (i.e., in relation to the time

of the speaker). The perfect tense is used for “indicating not the past action as such

but the present ‘state of affairs’ resulting from the past action.”

John 5:24, “Truly, truly, I say to you, he who hears My word, and believes

Him who sent Me, has eternal life, and does not come into judgment, but has

passed out of death into life.” (NASB95)

The phrase “has passed” is the perfect tense of the verb metabaino, “to pass

over from one place to another.” In John 5:24 it means “to pass over from the state

of spiritual death to the state of possessing eternal life.” This is called gnomic

perfect used to speak of a generic or proverbial occurrence. It expresses a general


28

timeless fact. The perfect tense of the verb metabaino denotes that if any individual

who believes in Jesus Christ for salvation will as a general timeless dogmatic

statement of fact have passed out of the state of spiritual death and into eternal life.

Romans 5:2 through whom also we have obtained our introduction by faith

into this grace in which we stand; and we exult in hope of the glory of God.

(NASB95) The phrase “we stand” is the perfect active indicative form of the verb histemi.

This is an intensive perfect used to emphasize the results or present state produced

by a past action. The intensive perfect of the verb histemi in Romans 5:2 expresses

the fact that the believer is eternally secure as a result of his decision in the past to

make the non-meritorious decision to believe in the Lord Jesus for salvation. The

intensive perfect denotes that the believer’s past act of believing in Christ for

salvation has eternal ramifications…or in other words results that go on

forever….the believer has eternal security.

1 Corinthians 1:2 to the church of God which is at Corinth, to those who

have been sanctified in Christ Jesus, saints by calling, with all who in every

place call upon the name of our Lord Jesus Christ, their Lord and ours.

(NASB95) The phrase “who have been sanctified” is the perfect passive participle form of

the verb hagiazo. The verb hagiazo means “to make holy, to sanctify, to

consecrate, to set apart.” The NT uses the verb hagiazo to signify an act whereby

people or things are set apart for the exclusive use of God and are His special

possession. When used of persons, hagiazo means, “to consecrate, dedicate, to

sanctify.”

The church age believer is consecrated, dedicated, sanctified and set apart for

the exclusive use of God. The Baptism of the Spirit is the act of God, which makes

the church age believer set apart for God. This again is an intensive perfect

emphasizing the present results of a past action. The believer’s faith in Christ at the

moment of hearing the Gospel has produced the present result of being forever set

apart for the exclusive purpose of God.

Ephesians 2:8 For by grace you have been saved through faith; and that

not of yourselves, it is the gift of God. (NASB95) The phrase “you have been saved” is what we call in the Greek an intensive

perfect periphrastic construction, which is used to express the believer’s eternal

security in emphatic terms. This intensive perfect periphrastic construction is

composed of two words: (1) second person plural present active indicative form of

the copulative verb eimi. (2) Nominative masculine plural perfect middle participle

form of the verb sozo.

The anarthrous periphrastic participle sozo is employed with the verb of being

eimi to form a finite verbal idea. This participle is called periphrastic because it is


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a round-about way of saying what could be expressed by a single verb. The

participle is almost always nominative case and usually follows the verb. This

mode of expression, common to all languages, is extensively employed in Greek.

It occurs in all the voices and tenses, though rare in the aorist. The perfect tense of

the periphrastic participle is intensive emphasizing the present results of a past

action. The intensive perfect denotes the fact that the believer has been saved in the

past at the moment of salvation, which has results that go on forever into eternity.

The intensive perfect periphrastic participle construction states in emphatic

terms that the believer has been saved in the past at the moment he exercised faith

alone in Christ alone and the results of this decision in the past continue into the

present and go on forever into eternity. So Paul is saying that the Ephesians that

they have eternal security. They have been saved in the past with results that go on

forever into eternity.

The eternal security of the believer can be approached from the standpoint of

the believer’s position in Christ, which was accomplished through the Baptism of

the Spirit. At the moment of conversion or justification, the omnipotence of God

the Holy Spirit places the church age believer in an eternal union with Christ, thus

identifying the believer with Christ and making them a permanent member of the

royal family of God, a new spiritual species and eternally secure (Rom. 6:3-5; 1

Cor. 12:13; Gal. 3:26-28; Eph. 4:5; Col. 2:11-13; 1 Pet. 3:21). At the moment of

justification, the believer has been permanently identified positionally with Christ

in His death and resurrection. Spirit baptism joins the believer into union with

Christ. This becomes the new spiritual position of the believer.

There are many references in the Word of God to the Baptism of the Spirit and

its resultant positional truth. Our union with Christ is a guarantee of glory (Col.

3:3-4). The baptism of the Spirit takes place exclusively during the dispensation of

the church age and is accomplished at the moment of salvation when the

omnipotence of the Spirit places the believer in an eternal union with Christ, thus

identifying the believer positionally with Christ in His death, resurrection and

session. This is called in theology, “positional truth.” Our position in Christ means

that the Father looks at us now as He looks at His Son and that we share the same

life as the Son. Our position in Christ means that God the Father considers the

believer to have been crucified with Christ (Gal. 2:20) died (Rom. 6:8) and buried

with Christ (Rom. 6:4) as well as raised and seated with Christ at His right hand

(Eph. 2:6). The baptism of the Spirit results in making the believer a permanent

member of the royal family of God, a new spiritual species and eternally secure

(Rom. 6:3-5; 1 Cor. 12:13; Gal. 3:26-28; Eph. 4:5; Col. 2:11-13; 1 Pet. 3:21).

Ephesians 2:4 But God, being rich in mercy, because of His great love with

which He loved us, 5 even when we were dead in our transgressions, made us

alive together with Christ (by grace you have been saved) 6 and raised us up


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with Him, and seated us with Him in the heavenly places in Christ Jesus 7 so

that in the ages to come He might show the surpassing riches of His grace in

kindness toward us in Christ Jesus. (NASB95)

Ephesians 2:6 not only teaches that God raised us up with Christ but He also

seated us with Christ at His right hand, which is a position of power and authority

and rulership and victory. The believer is now positionally higher than angels

because he has been seated with Christ meaning that the believer has a higher and

superior rank than the angels because he is seated with Christ (Heb. 1 and 2). God

wants all of us to concentrate upon our position in Christ rather than our

circumstance and problems here on earth (Col. 3:2).

The eternal security of the believer can be approached from the standpoint of

the believer’s position in Christ, which was accomplished through the Baptism of

the Spirit. At the moment of justification, the omnipotence of God the Holy Spirit

places the church age believer in a eternal union with Christ, thus identifying the

believer with Christ and making them a permanent member of the royal family of

God, a new spiritual species and eternally secure (Rom. 6:3-5; 1 Cor. 12:13; Gal.

3:26-28; Eph. 4:5; Col. 2:11-13; 1 Pet. 3:21). At the moment of conversion, the

believer has been permanently identified positionally with Christ in His death and

resurrection. Spirit baptism joins the believer into union with Christ. This becomes

the new spiritual position of the believer.

There are many references in the Word of God to the Baptism of the Spirit and

its resultant positional truth. Our union with Christ is a guarantee of glory (Col.

3:3-4). The baptism of the Spirit takes place exclusively during the dispensation of

the church age and is accomplished at the moment of salvation when the

omnipotence of the Spirit places the believer in an eternal union with Christ, thus

identifying the believer positionally with Christ in His death, resurrection and

session. This is called in theology, “positional truth.” Our position in Christ means

that the Father looks at us now as He looks at His Son and that we share the same

life as the Son. Our position in Christ means that God the Father considers the

believer to have been crucified with Christ (Gal. 2:20) died (Rom. 6:8) and buried

with Christ (Rom. 6:4) as well as raised and seated with Christ at His right hand

(Eph. 2:6). The baptism of the Spirit results in making the believer a permanent

member of the royal family of God, a new spiritual species and eternally secure

(Rom. 6:3-5; 1 Cor. 12:13; Gal. 3:26-28; Eph. 4:5; Col. 2:11-13; 1 Pet. 3:21).

Ephesians 2:6 not only teaches that God raised us up with Christ but He also

seated us with Christ at His right hand, which is a position of power and authority

and rulership and victory. The believer is now positionally higher than angels

because he has been seated with Christ meaning that the believer has a higher and

superior rank than the angels because he is seated with Christ (Heb. 1 and 2). God


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wants all of us to concentrate upon our position in Christ rather than our

circumstance and problems here on earth (Col. 3:2).

Another approach to eternal security is that of the a fortiori rationale or logical

rationale. Webster’s Ninth New Collegiate Dictionary defines a fortiori: With

greater reason or more convincing force-used in drawing a conclusion that is

inferred to be even more certain than another.

The a fortiori principle is indicating in the Greek New Testament by the phrase

pollo mallon, “much more.” Pollo is a dative neuter singular adjective from polus,

“much.” It is used here with the comparative adverb mallon as dative of degree of

difference. Mallon means “more, to a greater degree,” and denotes an increase,

greater quantity, a larger measure, a higher degree. Mallon strengthens the word

with which it occurs. Together these two words form the a fortiori principle. A

fortiori is a Latin phrase meaning “with stronger reason.” It is an idiom of greater

degree.

A fortiori has two parts: (1) The greater (2) The lesser. What requires a greater

degree of effort is used as the basis for showing what requires less effort. It is a

conclusion compared with some other conclusion or recognized fact, as inferred to

be even more certain or inescapable than the two conclusions it combines. A

fortiori uses an inferential conclusion as being more conclusive than another

reasoned conclusion.

A fortiori is a system of argumentation or debate, which takes an accepted fact

and by a comparison produces an inescapable fact and confident conclusion. It is

an argument that says if God can do the greater than He can do the lesser. The

greater: God saved you and made you a son of God. The lesser: Now, that you are

a son, He will keep you saved. Christ died while we were sinners…unbelievers,

how much more will be saved from the wrath of God, which is to come after we

have been saved (Rom. 5:6-11; 15-21). Logically, God did the most for us when

we were His enemies and will do much more for us now that we are His sons. A

fortiori states that if God can do something that is extremely difficult, it only

makes sense that He can do something much easier like keep us saved.

Another approach to the subject of eternal security is that of the

anthropomorphic rationale.

John 10:28 “and I give eternal life to them, and they will never perish; and

no one will snatch them out of My hand. 29 My Father, who has given {them}

to Me, is greater than all; and no one is able to snatch {them} out of the

Father's hand.” (NASB95)

An anthropomorphism is ascribing to God a human characteristic that He does

not possess. Here in John 10:28-29 we have the Lord Jesus Christ ascribing a

human hand to God that He does not possess but He does this in order to appeal to

His audience’s human frame of reference so that He might communicate a spiritual


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truth, a dogmatic statement of Bible doctrine. The hand represents the omnipotence

of God. No one is stronger than God and the Lord employs this anthropomorphism

in order to communicate this spiritual truth to His audience. Therefore, when the

Lord says that no one can snatch a believer out of His hand and His Father’s hand,

He is saying that no one is strong enough to separate the believer from His grasp or

that of His Father, thus the believer is eternally securing.

Every believer at the moment of justification or conversion becomes a member

of the royal family of God through regeneration and the baptism of the Spirit. At

the moment the believer exercised faith alone in Christ alone he became a child of

God (Jn. 1:12-13). At the moment of salvation the believer became a son of God.

We are all sons of God through faith in the Lord Jesus Christ at the moment of

salvation. Never before in human history have believers been called “sons of

God.” The title “sons of God” was only used in the Old Testament for the angels

(Gen. 6:2, 4; Job 1:6; 2:1; 38:7) and never was applied to believers.

At no time in history have believers been given the privilege of calling God,

Father, yet church age believers have this distinct privilege to call God, Father

because they are sons of God. Because the church age believer is a son of God, he

cannot be removed from the royal family of God. Once in the family always in the

family. Success or failure on the part of the church age believer to execute the plan

of God does not determine whether we remain or not in the family of God (Gal.

3:26-28).

Galatians 3:26 For you are all sons of God through faith in Christ Jesus. 27

For all of you who were baptized into Christ have clothed yourselves with

Christ. 28 There is neither Jew nor Greek, there is neither slave nor free man,

there is neither male nor female; for you are all one in Christ Jesus. (NASB95)

The word for “sons” is the noun huios. It is used to convey the Father-son

relationship that the believer now has been entered into through faith alone in

Christ alone. The Scriptures also state the believer at the moment of salvation has

been adopted (Roman style) into the royal family of God (Gal. 4:4-7). This makes

them an heir of God (Rom. 8:14-23). The act of adoption is the conclusion of any

action by which any person, usually a son, is brought into a new family

relationship where he now has new privileges and responsibilities as a member of

the family, and at the same time loses all previous rights and is divested of the

previous duties of his former family relationship.

The church age believer has been removed from the cosmic system as a child of

the devil and has been placed as an adult son into the royal family of God, of

which the Lord Jesus Christ is the Head. At the moment of salvation the church

age believer is adopted Roman style into the royal family of God through the

Baptism of the Spirit thus making him an heir of God and spiritual aristocracy.


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The Greek word for “adoption” is the huiothesia, “adoption, placing as a son.”

It is a cognate of the noun huios. It is not so much a word of relationship but of

position. In regeneration a Christian receives the new nature as a child of God. In

adoption he receives the position of a son of God at the moment of salvation

through the baptism of the Spirit. Every Christian obtains the place of a child and

the right to be called a son the moment he believes in Jesus Christ for salvation

(Gal. 3:25-26; 4:6; 1 Jn. 3:1-2).

The New Testament Scriptures teach that the Church has been adopted into the

royal family of God as adult sons thus conferring upon them all the privileges and

responsibilities that go along with this new relationship with God. The apostle Paul

used the Roman style adoption analogy in his epistles to communicate to members

of the churches throughout the Roman Empire their new relationship with God the

Father which was acquired at the moment of faith in Christ.

As a Roman citizen the apostle would naturally know of the Roman custom but

in the cosmopolitan city of Tarsus and again on his travels, he would become

equally familiar with the corresponding customs of other nations. He employed the

Roman style adoption analogy to teach the spiritual adoption of church age

believers much in the same manner that our Lord did in His parables.

Paul utilized the Roman style adoption illustration to teach church age believers

that God the Father’s grace policy places them into the relation of sons to Himself

and communicates to them the experience of sonship by applying the Word of God

and thus, influenced, empowered and guided by means of the Spirit of God. The

adoption of the Church Age believer means: (1) Privileges as an adult son of God

(2) Responsibility to grow to spiritual maturity.

The adoption of the believer means that he has obtained an eternal inheritance

as a result of becoming an heir of God and joint-heir with Christ (Rom. 8:14-17;

Eph. 1:13-14). The Indwelling of the Spirit gives the guarantee of the believer’s

adoption (Gal. 4:6). The Filling of the Spirit enables the believer to experience his

adoption. The full manifestation of the believer’s sonship awaits the resurrection of

the Church or the Rapture which is called the “redemption of the body” (Rom.

8:23; 1 Thess. 4:14-17; Eph. 1:14; 1 John 3:2).

God does “not” disown family members for sin but rather He disciplines them

(Hebrews 12:5-11; Rev. 3:19). Therefore, the believer is eternally secure because

he has become a member of the royal family of God.

One of the great analogies found in Scripture, which teach the eternal security

of the believer is that of the Body of Christ Metaphor. The New Testament

Scriptures emphatically declare that every person who trusts in the Lord Jesus

Christ for salvation has been made a member of the Body of Christ. Every church

age believer is a member of the body of Christ through the Baptism of the Spirit

(Rom. 12:5; 1 Cor. 12:12-13, 27; Eph. 3:4-6). The Church is called the body of


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Christ on earth. But in heaven, the Church will be called the “Bride of Christ”

(Rev. 19:7).

The body of Christ is being formed here in the church age. The body is not

complete until the last member of the Church has been born. Just as a bride would

look funny without a nose or an arm so would the church be without all its

members. God the Father would not give His Son a bride without a nose or an arm.

The Body of Christ will become the Bride of Christ at the Rapture or Resurrection

of the Church. Therefore, each believer holds an important function in the body of

Christ (1 Cor. 12:12-27; Rom. 12:4-5; Col. 1:18).

We are intimately related to the Lord Jesus Christ and in need of Him just as the

foot needs the head of the physical body to function. We are all in need of each

other just as our physical bodies need the proper function of each member (1 Cor.

12:12-27). This means that we are not to function independently of the Lord or

each other in the body of Christ, the church. We are all members of the Body of

Christ through the Baptism of the Spirit and if we could lose our salvation by

committing any act of sin then the Body of Christ would be deformed. Arms and

legs would be missing on the body of Christ. God the Father will see to it that His

Son Jesus Christ has a perfect Bride and that she is not deformed.

Another approach to eternal security is that of the essence of God rationale.

Essence means “inner nature, true substance, a person’s qualities or attributes,” and

implies being or existence.

Some of these qualities of a person are visible and some are invisible. God's

essence is made up of attributes, which are essential characteristics of the Trinity

and without these qualities, God would not be who He is-God. We can only

understand God's essence through His attributes (Rom. 1:18-25).

God is one in essence, three in Person. The Scriptures teach that God is 3 co-

equal, co-infinite and co-eternal Persons with the same identical essence or

attributes (Gen. 1:26; Isa. 6:3, 8; 48:16; John 10:30 cf. Psa. 110:1; 2 Cor. 13:14; 1

Pet. 1:2).

The following are some of the attributes of God: (1) Sovereignty (Father: Matt.

6:10; Eph. 1:11; Son: Matt. 28:18; John 5:21; Spirit: 1 Cor. 12:11) (2)

Righteousness (Father: John 17:25; Son: 1 John 2:1; Spirit: Psa. 51:11) (3) Justice

(Father: Psa. 89:14; Rom. 3:24-26; Son: 2 Tim. 4:8; 1 Pet. 3:18; Spirit: Neh.

9:20a; John 16:8-11) (4) Eternal life (Father: John 1:1; 5:26; Son: John 1:1; 1 John

5:11; Spirit: Heb. 9:14) (5) Omnipotence (Father: Mark 14:36 and Luke 1:37; Son:

Col. 1:16-17; Heb. 1:3; Spirit: Rom. 15:13) (6) Omniscience (Father: Matt. 6:8;

Son: John 2:25; 18:4; Spirit: Isa. 11:2) (7) Omnipresence (Father: Eph. 4:6; Son:

Matt. 28:18; Eph. 1:22-23; Spirit: Psa. 139:7) (8) Immutability (Father: Heb. 6:17;

Jam. 1:17; Son: Heb. 13:8; Spirit: John 14:16; 1 John 5:7) (9) Veracity (Father:


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John 7:28; Son: John 1:14; 14:6; Spirit: John 14:17; 1 John 5:7) (10) Love (Father:

John 3:16; Son: Rom. 5:8; 1 John 3:16a; Spirit: Rom. 5:5; 15:30).

All the invisible attributes of God are always present in Him, but not all are

revealed to man at the same time. We understand the personality of God from the

Scriptures, which reveal the manifestations of His attributes.

God the Father designs, God the Son executes, God the Holy Spirit empowers.

These are all activates of His personality. When God speaks of Himself with the

first person personal pronoun “I,” He is revealing to us that He is conscious of

Himself and eternally Himself. God thinks, makes decisions and feels. God has

attributes, but God is a personality and is not a thing or a force. God knows that He

is beyond comparison (Is. 45:5).

God has absolute self-respect. God the Father totally respects and loves God the

Son and God the Holy Spirit. Christ totally respects and loves God the Father and

God the Holy Spirit. God the Holy Spirit totally respects and loves God the Father

and God the Son. Each one has complete self-confidence and loves them self. This

is not arrogance because His perfect personality is beyond our imperfection. If we

have total love for self that is arrogance but if God has total love for Himself, it is

perfection. If God did not love Himself, there would be no reason for us to love

Him. When we learn doctrine and share His thinking, we come to share His own

high opinion of Himself. God wills not only that all men to be saved but after

conversion He will to keep the believer saved (John 1:12-13; 6:37, 40; 10:27-30).

God’s omnipotence cannot function unless He makes a sovereign decision to

exercise it. Here we have the will of both the Father and the Son is to protect the

believer after salvation. The will of God is the salvation of everyone person. The

person, who fulfills the will of God at salvation, has the promise of eternal life.

What is the condition for salvation? Faith alone in Christ alone. If we could lose

our salvation by any act of sin, then God would be contradicting His sovereign

decision to save us in the first place when we exercised faith alone in Christ alone.

God’s righteousness and His justice are also directly related to the believer’s

eternal security. What the righteousness of God demands, the justice of God

executes. What the righteousness of God rejects, the justice of God condemns.

What the righteousness of God accepts, the justice of God blesses.

Now, the righteousness of God demanded that the sins of the world be judged.

The Father sent the Son into the world with His consent in order to be our

Substitute. The righteousness of God was satisfied at the cross when the justice of

God judged Jesus Christ on the cross as the payment for the sins of the world. This

act of righteousness of God freed the justice of God to bless anyone who exercises

faith in Jesus Christ for salvation. At justification, the righteousness of God

demands that a person exercise faith alone in Christ alone for salvation.


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God’s righteousness accepted His impeccable Son, but rejects us as sinners.

When we exercise faith alone in His impeccable Son, God will honor that faith in

His Son and will accept us. The righteousness of God demands faith alone in

Christ alone for salvation, therefore, the justice of God accepts anyone who

exercises faith alone in Christ alone. God makes a decision to save us at

justification. He cannot go back on that decision and change it because of any sin

after salvation. Why? Because His righteousness and justice already dealt with our

sins after salvation, at the cross.

If we could lose our salvation, then God made a bad decision. But God is

perfect; we know He can never make a bad decision. Therefore, we know that

when God declared us justified at the moment of conversion, that this was a perfect

decision because it was made by a perfect judge. It can never change because of

any sin that we commit after salvation because the righteousness and justice of

God took care of that sin at the cross.

Our eternal security is directly related to the love of God. God’s love is

unconditional and because it is unconditional, God can never stop loving us

because of any sin we committed after salvation. He does not disown us but

disciplines us as sons. God’s love is immutable meaning that it will never

change….He will always love us. It is eternal meaning that His love for us has no

beginning and no end. God’s love does not need an attractive object.

` God has the capacity to love obnoxious sinners because His love is based upon

His own perfect integrity and not upon the attractiveness of an object. God loved

us with this love before salvation and now that we are saved we possess something

that God loves personally and that is His righteousness. Divine love is attracted to

divine righteousness and this righteousness is in the believer. So the believer could

never lose His salvation because the believer is the object of divine love. If we

could lose our salvation, then God would cease loving His own righteousness (Rm.

8:38-39).

The believer’s eternal security is directly related to the fact that He possesses

eternal life. Eternal life is the life of God. It is uncreated. It has no beginning and

no end. It is infinite life. We cannot lose our salvation because eternal life was

imputed to us at the moment of salvation. This was a perfect decision and God

cannot change it so because of this perfect decision to give us eternal life, we have

eternal security (John 5:24; 1 John 5:11-13).

God is also omnipresent meaning that He is everywhere present. He is not

confined to time, matter and space. In fact, He transcends time, matter and space.

God will always be with us. The righteousness and the life of God cannot be

separated from the omnipresence of God or any other attribute of God for that

matter. Because God is omnipresence it means that He can never leave or forsake


37

the believer. We also have eternal security because God is always present with us.

This means He will never desert or forsake (Heb. 13:5; Matt. 28:19-20).

God is also omniscient meaning that He has knowledge of everything that takes

place in human history and has known about it from eternity past. He is never

shocked by any sin we commit whether before or after salvation because He is

omniscient. Also, God’s omniscient took into account every sin we would commit

in our lives both before and after salvation.

In the divine decree, God took in account every sin that would be committed in

human history and He decreed simultaneously that Jesus Christ would be receive

the penalty for those sins as a Substitute for the entire human race. God’s

omniscience already took into account the fact that we would sin after salvation

and therefore, Christ was judged for those sins.

Furthermore, because God is omniscient, He knew that we would need the

provision of rebound in order to recover our fellowship with Him in time. God is

also omnipotent meaning that God has all power. Because God is omnipotent, He

keeps us saved. There is no human being or angel that is stronger than God. Our

salvation is protected by God’s omnipotence (1 Pet. 1:3-5).

God is immutable meaning that He never changes. Because God is immutable,

He will always love us, He will always be righteous and just with us. God will

always be omniscient, omnipotent and omnipresent because He is immutable. He

will always be truth and honest with us because He is immutable. He will always

keep His promises because He never changes. He will never cease to be who He is.

He will never cease to be perfect. He will always be faithful and keep us saved,

even when we sin because He is immutable (Mal. 3:6; Heb. 13:8).

God is veracity meaning that He is perfect absolute truth. Because God is truth,

He can never lie to us. God will always keep His promises to us because He is

truth. The promise of eternal life and salvation is through faith alone in Christ

alone. If you could lose your salvation because of any sin, then God would be a

liar. He would cease to be truth. God’s Word says that the promise of eternal life is

by faith alone in Christ alone and He promises us that He does not deal with us

according to our sins because those sins were paid for at the cross (Tit. 1:1-2).

Our eternal security is directly related to the faithfulness of God. Faithfulness is

one of the relative attributes of God related to angels and men. We have eternal

security because God is faithful. If we are unfaithful to God after salvation, He still

remains faithful to us (2 Tim. 2:11-13; Deut. 7:9; 1 Thess. 5:24; 2 Thess. 3:3; 1

John 1:9).

We have eternal security because of the grace of God. The Greek noun charis,

“grace, undeserved kindness or favor toward another.” It is all that God is free to

do for mankind on the basis of the saving work of Jesus Christ on the Cross (Rom.

3:24-26; Eph. 2:8-9; Titus 3:4-7).


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Charis is for the undeserving which encompasses all of mankind (Rom. 3:10,

23) It excludes any human merit in salvation (Eph. 2:8-9; Titus 3:5) Charis gives

the Creator all the credit and the creature none. It is the genius of God. It is the

policy of God's justice in blessing undeserving mankind and is the sole basis for

the forgiveness of sins. The grace of God is extended to every member of the

human race because of this act of justice by God through Christ (Titus 2:11). The

message of God's saving act in Christ is described as the “gospel of the grace of

God” (Acts 20:24), and the “word of His grace” (Acts 20:32; cf. 14:3).

By His grace, God justifies the undeserving and unworthy through faith in His

Son Jesus Christ (Rom. 3:24). Jesus Christ was full of “grace and truth” (John

1:14). The believer receives the grace of God through Him (John 1:16). It is by the

grace of God that Jesus Christ died a substitutionary spiritual death for all mankind

(Heb. 2:9). Therefore, the throne in which Christ sits is a “throne of grace” (Heb.

4:16). Grace is no longer grace if we are saved on the basis of human works (Rom.

11:6). Grace and faith are inseparable (1 Tim. 1:14). They complement one another

(Rom. 4:16; Eph. 2:8). Grace, faith and salvation are all the gift of God and totally

exclude all human works and ability (Eph. 2:8-9). By means of faith, we accept the

grace of God. Grace says that God has done all the work through Christ (John

19:30). All we have to do is receive what God has already provided for us. The

believer is to live by the same principle of grace after salvation (Col. 2:6; Rom.

6:4).

Grace is the Christian's sphere of existence (Rom. 1:7; 1 Cor. 1:3; Col. 1:2).

The believer who rejects this principle is said to be “fallen from grace,” (Gal. 5:1-

5). God in His grace disciplines the believer who remains out of fellowship for any

extended period of time in order to get him back in fellowship with Himself (Heb.

12:5-12). Therefore, since God has dealt graciously with the believer, the believer

is in turn commanded to be gracious with all members of the human race, both

believers and unbelievers (Eph. 4:32; Col. 3:13; 4:6; 1 Thess. 3:12).

The believer is commanded to “grow in the grace and knowledge of our Lord

Jesus Christ” (2 Pet. 3:18). Grace is divine provision before, during and after

salvation. The Word of God and the Spirit of God are to grace provisions for the

believer that enable him to do the will of the Father.

Grace does not mean that God ignores or overlooks sin but rather grace means

that has dealt perfectly with our sins at the cross. The impeccable humanity of

Christ in hypostatic union was a gift to the entire human race. He came for the

purpose of dying for the sin of the world. God in His grace policy dealt with the

sins of the entire world completely and perfectly at the cross when He judged His

Son as our Substitute.


39

Grace means that God loves us even when we sin and treats us in a manner that

we don’t deserve. Therefore, we can never lose our salvation by committing sin

because of God’s grace policy.

Our salvation is a gift according to Ephesians 2:8-9 and the gifts and the calling

of God are irrevocable according to Romans 11:29. Therefore, since salvation is a

gift and the gifts of God are irrevocable, the believer can never lose his salvation.

We also have eternal security because of the finished work of Christ on the

cross, which did the following: (1) Defeated Satan at the Cross (2) Fulfilled the

Mosaic Law (3) Provided the means of salvation for mankind.

The finished work of Christ refers to the doctrines of: (1) Redemption (Eph.

1:7; 1 Pet. 1:18-19) (2) Unlimited Atonement (2 Cor. 5:14-15; 1 Tim. 4:10) (3)

Expiation (Col. 2:14) (4) Regeneration (John 3:1-18) (5) Imputation (1 Cor. 1:30; 2

Cor. 5:21) (6) Justification (Rom. 4:1-5; Gal. 2:16) (7) Propitiation (Rom. 3:22-26;

1 John 2:2) (8) Position in Christ (1 Cor. 15:22b; 2 Cor. 5:17) (9) Strategic Victory

over Satan (Col. 2:15; Heb. 2:14; 1 John 3:8) (10) Reconciliation (2 Cor. 5:18;

Eph. 2:14-16; Col. 1:20-21).

The work of our Lord is finished because there is nothing that can be added to it

(John 19:30). We have eternal security because of Christ’s perfect work on the

cross. If we could lose our salvation because of any sin after salvation, then

Christ’s work on the cross was not perfect and He in effect did not die for every sin

on the cross, which is blasphemous.

John 19:30 Therefore when Jesus had received the sour wine, He said, “It

is finished.” And He bowed His head and gave up His spirit. (NASB95)

“It is finished” is the third person singular perfect passive indicative form of

the verb teleo, which is tetelestai. The verb teleo can “to bring an activity to a

successful conclusion, to complete, finish, conclude, accomplish.” The verb teleo

John 19:30 means that Christ’s work of salvation that the Father sent Him into the

world to perform on behalf of fallen mankind has been accomplished.

Christ accomplished the work the Father sent Him into the world to perform,

which was to defeat and destroy His works, provide salvation for all mankind, to

fulfill the righteous demands of the Mosaic Law.

The perfect tense is significant here in John 19:30 because it brings out the

eternal security of the believer. The perfect may be used to emphasize the results or

present state produced by a past action. This is called an intensive perfect. An

intensive perfect emphasizes the existing results of a past action. It is the tense of

the finished product. When special attention is directed to the results of the action,

stress upon the existing fact is intensified.

The intensive perfect is the emphatic method in the Greek of presenting a fact

or condition. It is a strong way of saying a thing is. The intensive perfect


40

emphasizes the resultant state or condition as a result of what Christ accomplished

at the cross of Calvary by means of His voluntary substitutionary spiritual death.

The intensive perfect of teleo in John 19:30 means that the work of Christ on

the cross is accomplished finished with results that continue into the present and on

into eternity. Christ’s voluntary substitutionary spiritual and physical deaths on the

cross defeated Satan, fulfilled the righteous demands of the Mosaic Law and

provided salvation for all mankind and the intensive perfect tense says that has

been accomplished in the past, with results that continue into the present and on

into eternity.

Therefore, there is no sin that we could commit after salvation that could cause

us to lose our salvation since the intensive perfect tense of the verb teleo in John

19:30 says that these sins have been completely paid for in the past at the cross and

the results of this payment continue into the present and on into eternity. So we

could say that “it has been finished with results that go on forever into

eternity.”

Our last approach to the doctrine of eternal security deals with the fact that our

salvation is based upon the merit of Christ and His death on the Cross. We were

saved based upon the merits of the impeccable humanity of Christ in hypostatic

union. He is the only one in both heaven and on earth that has merit with God.

There is no angel in heaven that has merit with God otherwise God would have

sent an angel to die for the sins of the world rather than His Son (Rev. 5:1-2) and

of course there is no man on earth that has merit with God (Rom. 3:10, 23). If we

were saved based upon the merits of Christ and we are, then there is absolutely no

sin that we could commit that could cause us to lose our salvation since we got

saved based upon Christ’s merits in the first place. Yet though the entire human

race has no merit with God, the Lord Jesus Christ does since He is impeccable. The

Lord Jesus Christ was found to be without sin in His humanity (John 8:46a; 2 Cor.

5:21; Heb. 7:26; 1 Pet. 2:22; 1 John 3:5). So our so great salvation is based upon

the merits of the impeccable Jesus Christ and the merits of His death on the Cross.

Second Timothy 2:14

Timothy Must Remember Paul’s Trustworthy Statement

2 Timothy 2:14 Remind them of these things, and solemnly charge them in

the presence of God not to wrangle about words, which is useless and leads to

the ruin of the hearers. (NASB95)

“Remind them of these things” is composed of the following: (1) accusative

neuter plural form of the immediate demonstrative pronoun houtos (οὗτος), “these


41

things” (2) second person singular present active imperative form of the verb

hupomimnēskomai (ὑπομιμνῄσκομαι), “Remind.”

The apostle Paul is once again employing the figure of asyndeton meaning he is

not using a connective word between his previous al statement in Second Timothy

2:13 and his command to Timothy here in Second Timothy 2:14. Paul employs this

figure in order to emphasize the solemn nature of this command here in Second

Timothy 2:14 which is directly tied to his statements in Second Timothy 2:11-13.

The verb hupomimnēskomai can have two meanings: (1) remember for oneself,

to recollect for oneself (Luke 22:61); (2) to remind someone of something, to put

something in the mind of another (John 14:26; Titus 3:1; 2 Pet. 1:12; 3 John 10;

Jude 5). Here in Second Timothy 2:14, the verb hupomimnēskomai means “to

remember, to recollect for oneself” indicating that Paul is commanding Timothy to

remember his statements in Second Timothy 2:11-13.

The second person singular form of this verb refers of course to Timothy. The

active voice of the verb indicates Timothy as the subject is to obey this command.

The present imperative form of the verb hupomimnēskomai is a “customary present

imperative” whose force is for Timothy to simply continue making it his habit of

bringing into his remembrance Paul’s statements in Second Timothy 2:11-13

which constitute a hymn in the apostolic church. It is a command for action to be

continued, action that may or may not have already been going on. It is often a

character building command to the effect of “make this your habit,” “train yourself

in this, discipline yourself.” This is the use of the present imperative in general

precepts. Therefore, the present imperative of hupomimnēskomai means, “to

continue making it your habit (Timothy) of” bringing into his remembrance Paul’s

statements in Second Timothy 2:11-13.

The immediate demonstrative pronoun houtos refers to Paul’s teaching in

Second Timothy 2:11-13. Therefore, the word is anaphoric meaning it is pointing

back to Paul’s statements in the immediate preceding context.

This word houtos functions as an accusative direct object meaning that it is

receiving the action of the imperative form of the verb hupomimnēskomai

indicating that Timothy as the subject of this imperative is to perform the action of

teaching all that Paul commanded and taught in Second Timothy 2:11-13.

Timothy Was Not To Argue Over Words




“And solemnly charge them in the presence of God not to wrangle about

words” is composed of the following: (1) first person singular present middle


42

indicative form of the verb diamarturomai (διαμαρτύρομαι), “I solemnly charge”

(3) preposition enopion (ἐνώπιον), “in the presence of” (4) articular genitive

masculine singular form of the noun kurios (κύριος), “the Lord” (5) negative

particle mē (μή), “not” (6) present active infinitive form of the verb logomacheō

(λογομαχέω), “to wrangle about words.”

Once again, we have the apostle Paul employing the figure of asyndeton

meaning he is not using a connective word between his previous command and the

one to follow. The purpose of this figure is to emphasize with Timothy the solemn

nature of this second command which is also directly tied to Paul’s trustworthy

statement in Second Timothy 2:11-13.

The verb diamarturomai is a compound word composed of the verb

marturomai, “witness, affirm” whose meaning is intensified by the preposition dia,

thus the word means “to charge to witness, invoke as a witness.” It was used in

classical Greek with reference to gods and men and was synonymous with

marturomai. It could have the meaning “to declare emphatically” with reference to

facts or truths or in the sense of a summons, admonition or warning (Liddell-Scott,

page 403). The term had a general sense of “to protest solemnly” against someone

or something, especially that which is false (ibid.).

Diamarturomai occurs 24 times in the Septuagint where, except for three

instances, is used to translate the Hebrew verb ʿûḏ, which means “to warn” or “to

call to witness.” (Deuteronomy 4:26) It carries the idea of a “solemn warning,” i.e.

a certainty verified by witnesses. (cf. LXX 4 Kings 17:13, 15; cf. 2 Chronicles

24:19; Nehemiah 9:26).

The verb appears 15 times in the New Testament, 10 of which are in Luke

writings (Luke 16:28; Acts 2:40; 8:25; 10:42; 18:5; 20:21, 23, 24; 23:11; 28:23),

one in Hebrews 2:6 and the rest of the occurrences of the word are in Paul’s

writings (1 Thessalonians 4:6; 1 Timothy 5:21; 2 Timothy 2:14; 4:1).

BDAG, “Gener. to state something in such a way that the auditor is to be

impressed with its seriousness. (1) to make a solemn declaration about the truth of

someth. testify of, bear witness to (orig. under oath) (X., Hell. 3, 2, 13) τινί τι (Ezk

16:2 διαμάρτυραι τῇ Ἰερουσαλὴμ τὰς ἀνομίας αὐτῆς.—En 104:11 διαμαρτυρέομαί

τινί τι; cp. Jos., Ant. 9, 167) of repentance to Judeans and Hellenes Ac 20:21. τὶ the

gospel vs. 24; God’s kingdom 28:23; my cause in Jerusalem 23:11. Abs. 8:25; 1 Th

4:6. W. λέγων foll. Ac 20:23; Hb 2:6. W. ὅτι foll. (PSI 422, 7 III b.c. ) Ac 10:42.

W. acc. and inf. foll. Ac 18:5. (2) to exhort with authority in matters of

extraordinary importance, freq. w. ref. to higher powers and/or suggestion of peril,

solemnly urge, exhort, warn (X., Cyr. 7, 1, 17; Polyb. 3, 110, 4; Diod S 18, 62, 2;

Plut., Cim. 489 [16, 9]; Jos., Ant. 6, 39 al.; Ex 19:10, 21; 1 Km 8:9; 2 Ch 24:19 al.)

w. dat. of pers. addressed warn δ. αὐτοῖς Lk 16:28 (w. ἵνα μή foll.). W. ἐνώπιον τ.

θεοῦ charge 1 Ti 5:21 (ἵνα); 2 Ti 2:14 (μή w. inf. as Polyb. 1, 33, 5; Plut., Crass.


43

533 16, 6 ). Abs. Ac 2:40. W. two constr. mixed: δ. ἐνώπιον θεοῦ καὶ Ἰ. Χ. καὶ

τὴν ἐπιφάνειαν αὐτοῦ I charge you before God and J. Chr., and by his appearing 2

Ti 4:1. διαμαρτυρομένου ταῦτα Παύλου while Paul was earnestly entreating (God)

for this (release from his bonds) AcPl Ha 3, 12 (cp. X., Cyr. 7, 1, 9).—

DMacDowell, The Law in Classical Athens, ’78, 212–19.—DELG s.v. μάρτυς. M-

M. TW.”27

Louw and Nida list the following meanings for the word: (1) to make a serious

declaration on the basis of presumed personal knowledge-‘to declare, to assert, to

testify’ (33.223) (2) to be emphatic in stating an opinion or desire-‘to insist”

(33.319) (3) to admonish or instruct with regard to some future happening or

action, with the implication of personal knowledge or experience-‘to warn”

(33.425).

Analytical Lexicon of the Greek New Testament: (1) solemnly witness, bear

witness (to), testify (about) (AC 20.24); (2) as giving a solemn warning admonish,

earnestly ask, strongly tell (1T 5.21); (3) strongly urge, insist (AC 2.40).

In Second Timothy 2:14, the verb diamarturomai means “to solemnly charge”

with the implication of imposing on someone a duty or responsibility. Here it is

used with Paul as its subject and its object is the prohibition which follows it for

Timothy to not wrangle about words. It denotes that Paul is “solemnly charging”

Timothy to not wrangle about words with the implication that the apostle is

imposing this upon Timothy as his duty and responsibility as Paul’s delegate to the

Ephesian Christian community.

The verb diamarturomai also implies that Timothy represents the Lord Jesus

Christ. It emphasizes how important that Timothy carry out this prohibition since

the testimony of the church before the unsaved is at stake and thus the cause of

Christ. Also the spiritual growth of the church is at stake because failure to obey

this prohibition will hinder the spiritual growth of not only Timothy but the

Ephesian Christian community.

The present tense of the verb diamarturomai is an instantaneous present or

aoristic or punctiliar present used to indicate that an action is completed at the

moment of speaking. It is used normally with the verb of speaking or saying and

denotes that the act itself is completed at the moment of speaking. Thus, the

present tense of diamarturomai denotes that Paul’s solemn charge to Timothy to

not wrangle about words is completed at the moment he wrote it.

The middle voice of the verb is an intensive middle focusing attention on Paul’s

as the subject and is emphasizing his apostolic authority with Timothy.

The participle form of this verb diamarturomai is functioning as a substantive

participle.

27 Page 233


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Next, we have a textual problem to address here in this prohibition found in

Second Timothy 2:14. The NET Bible has a note on this textual problem.

NET Bible “Most witnesses (A D Ψ 048 1739 1881 sy) have κυρίου (kuriou,

“Lord”) instead of θεοῦ (theou, “God”) here, while a few have Χριστοῦ (Christou,

“Christ”; 206 {429 1758}). θεοῦ, however, is well supported by א C F G I 614 629

630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον

κυρίου (enōpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ

(“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be

argued both ways: The author’s style may be in view, or scribes may have adjusted

the wording to conform it to the Pastorals’ universal expression. Further, only

twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) is the expression

ἐνώπιον κυρίου found. That such an expression is not found in the corpus

Paulinum seems to be sufficient impetus for scribes to change the wording here.

Thus, although the external evidence is somewhat on the side of θεοῦ, the internal

evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the

preferred reading.”28

One must also ask the all important question, namely what reading best explains

the origin of the others? It would appear that the reading ἐνώπιον κυρίου would be

the reading that best explains the reading ἐνώπιον θεοῦ since this appears

elsewhere in the Pastorals. Thus, some scribes believed ἐνώπιον κυρίου was in

error because Paul uses ἐνώπιον θεοῦ elsewhere in the Pastorals. We can’t say the

same thing about ἐνώπιον θεοῦ since it doesn’t explain the appearance of the

reading ἐνώπιον κυρίου.

So if ἐνώπιον κυρίου is the original, then which member of the Trinity is being

referred to in this prepositional phrase? The last time the noun kurios appeared in

Second Timothy was in Second Timothy 2:7. As we noted in our study of Second

Timothy 2:7, there is some disagreement with regards to the referent of the noun

kurios. Some argue that the word is a reference to the Father, others to the Son,

Jesus Christ. So far the word has appeared four times already up to this point in

Second Timothy and in each instance (1:2, 8, 16, 18), except for one (1:18), the

Lord Jesus Christ is the referent. The word is used of the Father in Second Timothy

1:18 and the Lord Jesus Christ. The first time the word is used in this verse, it was

used of the Son and the second time, it is used of the Father. Thus, the Father

would be the nearest antecedent of this word kurios in Second Timothy 2:7. The

Holy Spirit could also be the referent in Second Timothy 2:7 since John 14:26 and

16:13-15 teach that the Father sends the Holy Spirit in the name of the Lord Jesus

Christ to indwell believers so as to give believers understanding of the Lord Jesus

Christ’s teaching. Paul mentions the Spirit in Second Timothy 1:7. In this verse, he

al alii, a Latin phrase meaning “others,” referring to manuscripts 28 Biblical Studies Press. (2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.


45

reminds Timothy that the Father by no means gave the Christian a Spirit who

produces cowardice but rather power, divine-love and self-discipline. In Second

Timothy 1:14, Paul commands Timothy to guard the gospel (“excellent deposit”)

by means of the Holy Spirit’s power who lives in him. Paul’s statements in Second

Timothy 2:1-6 were inspired like the rest of Scripture by the Holy Spirit and were

designed to empower Timothy to execute the Father’s will for his life. They were

designed to produce love for God and men in him as well as self-discipline. These

statements were also designed to enable Timothy to guard the excellent deposit, i.e.

the gospel. Therefore, even though the noun kurios was last used of the Father in

Second Timothy 1:18, Paul’s statements in Second Timothy chapter one coupled

with the purpose of Paul’s statements in Second Timothy 2:1-6 would indicate that

the noun is being used of the Holy Spirit in Second Timothy 2:7.

However, even though the Holy Spirit is the referent of the noun kurios the last

time it appeared in Second Timothy 2:7, the Spirit is not in view here in Second

Timothy 2:14. This is indicated by the improper preposition enopion which is

composed of the preposition en and opion generally means, “before, in the sight or

presence” either in terms of space, sight, relationships, time or rank. It can also

pertain to value judgment meaning “in the opinion” or “in the judgment of.”

Therefore, we can see that this preposition pertains to judgment and specifically

the judgment of Timothy’s actions in relation to this prohibition to not wrangle

about words. Therefore, this preposition is a reminder to Timothy that he will be

held accountable to the member of the Trinity who is identified by the noun kurios.

The Scriptures teach that every church age believer will appear at the Bema Seat

which will be conducted by Jesus Christ and not the Father or the Spirit.

The articular construction of the noun kurios indicates that there are many lords

in Paul’s day but only Jesus Christ is the greatest of these lords since they are all

under Jesus Christ’s authority. This too is another indication that kurios is a

reference to Jesus Christ. The articular construction of this word means that Jesus

Christ is in a class by Himself.

Therefore, here in Second Timothy 2:14, the noun kurios refers to Jesus Christ

and is the object of the improper preposition enopion which pertains to judgment

of an individual. Therefore, this prepositional phrase emphasizes with Timothy that

he will held accountable by Jesus Christ at the Bema Seat if he fails to faithfully

obey Paul’s Spirit inspired prohibition to not wrangle about words. It also

emphasizes that this prohibition ultimately originates with Jesus Christ who is

observing Timothy’s actions to testify to his faithfulness or unfaithfulness, which

will be determined by his observance of this prohibition or failure to do so.

The verb logomacheō means “to argue about words” since it pertains to

disputing or quarrelling about the meaning or use of words or splitting hairs about

words. The word’s meaning is negated by the negative particle mē, which means


46

“not” which denies any idea of Timothy arguing with others about the meaning of

words. These two words form a prohibition which forbids Timothy from arguing

with others about the meaning or usage of words.

The infinitive form of this verb logomacheō is a complementary infinitive

which means that the word is completing the thought of the verb diamarturomai

and identifies for Timothy specifically what Paul is solemnly charging him to do or

not to do.

The present tense of the verb is a gnomic present, which is used to describe

something that is true “any” time and “does” take place. With the negative particle

mē, it indicates that Paul is prohibiting Timothy from “at any time” arguing about

the meaning of words or their usage.

The present tense of this verb is also a customary or stative present used to

signal an ongoing state. Therefore it indicates that Paul is forbidding Timothy from

existing in the state of arguing about the meaning of words or their usage.

The active voice is a stative active voice which means that the subject exists in

the state indicated by the verb which mean that Paul is prohibiting Timothy from at

any time existing in the state of arguing about the meaning of words or their usage.

Wrangling About Words is Useless




“Which is useless” is composed of the following: (1) preposition epi (ἐπί) (2)

accusative neuter singular form of the adjective oudeis (οὐδείς) (3) accusative

neuter singular form of the adjective chrēsimos (χρήσιμος) and altogether they are

translated “useless” by the NASB95.

The adjective chrēsimos means “useful” since it pertains to value or having a

valid use or function. The word’s meaning is emphatically negated by the adjective

oudeis which emphatically negates the idea that arguing about words is useful or a

benefit to anyone or has a valid function. The adjective chrēsimos is the object of

the preposition epi which functions as a marker of purpose indicating that Timothy

was not to argue about words “for absolutely no useful purpose.”

The Ruin of the Hearers





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“And leads to the ruin of the hearers” is composed of the following: (1)

preposition epi (ἐπί), “to” (2) dative feminine singular form of the noun

katastrophē (καταστροφή), “the ruin” (3) articular genitive masculine plural

present active participle form of the verb akouō (ἀκούω), “of the hearers.”

The noun katastrophē is used in classical Greek as early as the fifth century

B.C. as a general term for “destruction” or “ruin.” It is used in the Septuagint to

refer to physical destruction of cities (Gen. 19:29) and people (2 Chron. 22:27) and

prosperity (Job 15:21) as well as the wicked (Job 21:17; Prov. 1:18). The word

occurs only twice in the Greek New Testament (2 Timothy 2:14; 2 Peter. 2:6).

Here in Second Timothy 2:14, the word is used in the context of Timothy

avoiding semantic arguments which “causes the destruction” spiritually of those

who hear these arguments. The word speaks of doing serious harm to another with

the implication of misleading someone. Thus, the word speaks of arguing about

words with another person so that this argument causes serious harm to the person

listening in the sense that it leads them astray. So Paul is speaking of someone

listening to these semantic arguments which will only harm spiritually the

Christian as well as the non-Christian because these arguments lead them astray

from what they need to hear spiritually. In the case of the non-Christian these

arguments lead them astray from what they need to hear, namely the gospel for

their eternal salvation. These arguments lead the non-Christian astray from hearing

the gospel for their salvation so that they might receive the forgiveness of sins and

be delivered from eternal condemnation. In the case of the Christian, it leads them

astray from hearing what they need to hear, namely the gospel again. These

arguments lead the Christian astray because it leads them away from hearing that

they have been identified with Christ in His crucifixion, death, burial, resurrection

and session. They lead the Christian astray from hearing that they need to

appropriate by faith their identification with Christ. They appropriate this

identification with Christ by considering themselves dead to the sin nature and

alive to God so as to experience victory over sin and Satan. So these semantic

arguments destroy those who hear because they lead the hearers away from what

really matters, namely they need to hear about the death and resurrection of Jesus

Christ and how it applies to them and how it benefits them.

The noun katastrophē is in the dative case and is the object of the preposition

epi which this time functions as a marker of cause indicating that Timothy was to

avoid arguing about words for absolutely no useful purpose “because” it causes the

destruction of those who hear such arguments.

The verb akouō means “to hear” in the sense of exercising the faculty of

hearing. This word refers to those who “hear” individuals arguing about words in

the sense of exercising their faculty of hearing while listening to those who argue

about the meaning and usage of words.


48

The participle form of this verb is functioning as a substantive participle which

is indicated by its articular construction in the sense that the article is functioning

as a substantiver meaning it is converting this verb into a substantive.

The present tense of this verb akouō is a customary present or stative present

expressing the idea of someone existing in the state of hearing the arguments of

individuals about the meaning and usage of words. The active voice is also stative

expressing the same idea as the present tense.

The genitive case of this participle is functioning as a functions as a subjective

genitive meaning that it functions semantically as the subject of the verbal idea

implicit in the head noun which of course is the noun katastrophē. This word can

be therefore converted into its verbal form which would be katastrephō. Therefore,

Paul prohibiting Timothy from arguing about words with people for absolutely no

purpose because those who hear will be destroyed spiritually by such arguments.

Translation of Second Timothy 2:14

Second Timothy 2:14 Continue to make it your habit of bringing into

remembrance these things. I solemnly charge in the presence of the Lord not

to at any time argue about words for absolutely no useful purpose because

those who hear are destroyed. (Author’s translation)

Exposition of Second Timothy 2:14

The apostle Paul solemnly issues another command to Timothy. This command

in Second Timothy 2:14 is directly tied to his statements in Second Timothy 2:11-

13 since Paul is commanding Timothy to remember these statements in Second

Timothy 2:11-13 which constitute a hymn in the apostolic church. Paul’s describes

these statements in Second Timothy 2:11-13 as a “trustworthy statement.” In

Second Timothy 2:14, the apostle Paul wants Timothy to understand the eternal

implications of remaining faithful to the gospel in face of persecution and

underserved suffering. In other words, he is emphasizing with Timothy how

important it was for him to adhere to his trustworthy statement in Second Timothy

2:11-13.

“These things” refers to Paul’s statements in Second Timothy 2:11-13 which

constituted a hymn in the apostolic church. Paul describes it as a “trustworthy

statement.” It thus refers to the Christian’s identification with Jesus Christ in His

death and resurrection since it is mentioned in Second Timothy 2:11. It also refers

to the rewards that the faithful Christian will receive at the Bema Seat from the

Lord if they persevere since this is mentioned in the first conditional statement in

Second Timothy 2:12. It also refers to the fact that the Lord will refuse unfaithful


49

Christians rewards at the Bema if they refuse to follow Him since this is mentioned

in the second conditional statement in Second Timothy 2:12. Lastly, “these

things” refers to the fact that if the Christian is unfaithful, the Lord will continue to

remain faithful to them because He can never be untrue to Himself. Specifically,

the Lord always keeps His promises and in particular the promise of the

forgiveness of sins.

We have an interpretive problem with this command in Second Timothy 2:14.

Is Paul commanding Timothy to remind the Ephesian Christian community of his

statements in Second Timothy 2:11-13? Or, is he commanding Timothy to

remember these things himself? All the English translations and most expositors

with the exception of Luke Timothy Johnson29

interpret this word

hupomimnēskomai as Paul commanding Timothy to remind the Ephesian church of

his statements in Second Timothy 2:11-13. However, the problem with this

interpretation is that it would require the dative third person masculine plural form

of the intensive personal pronoun autos (αὐτός), “them.” The word would be

functioning as a dative indirect object meaning it is receiving the direct object of

the verb hupomimnēskomai. However, autos does not appear here in Second

Timothy 2:14. The English translations and interpreters all view this word as being

implied by Paul even though it is omitted. Thus, they view Paul using the figure of

ellipsis at this point in Second Timothy 2:14.

In the active voice, this verb hupomimnēskomai can mean “to remind someone

of something” but it can also mean “to remember.” Most translations and

expositors view this word in the active voice as only having the meaning of

“reminding someone of something” or “to put another in mind of something.”

However, in classical literature, this word is also used with an active sense

meaning “I recall” or “I remember” (Plato, Phaedrus 241A; Herodotus, Persian

War, 7:171). The word is used in an active sense for remembering or recalling in

Wisdom 18:22. So it is in keeping with the usage of hupomimnēskomai in other

bodies of literature and not unprecedented if we interpet this verb as meaning “to

remember, to recall” referring to Timothy remembering Paul’s teaching in Second

Timothy 2:11-13.

Now, if we interpret the verb hupomimnēskomai to mean that Paul is

commanding Timothy to remember his statements in Second Timothy 2:11-13, we

don’t’ need to interpret Paul as using this figure of ellipsis. Interpreting the verb

this way also fits the context since Paul’s teaching in Second Timothy 2:1-13 has

been designed to encourage Timothy to continue fulfilling his duties in

communicating and exemplifying the gospel. To interpret this verb as meaning that

Paul is commanding Timothy to remind the Ephesian church of his statements in

29 Johnson, Luke Timothy, The First and Second Letters to Timothy: A New Translation with Introduction and Commentary; see pages 383, 389-390; The Anchor Yale Bible; Yale University Press, New Haven and London, 2001.29


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Second Timothy 2:11-13 does not fit the context since Paul has been speaking to

Timothy exclusively in the preceding context and continues to do so throughout

the rest of the chapter. To interpret that autos is implied here in this command in

verse 14 despite the fact that there is no indication from the immediate preceding

statements in verses 1-13 or in the ones to follow that Paul is commanding

Timothy to remind the Ephesians of his statements in verses 11-13 is eisegesis.

Therefore, the verb hupomimnēskomai means “to remember” indicating that

Paul is commanding Timothy to continue to make it his habit of bringing to his

remembrance the apostle’s teaching in Second Timothy 2:11-13 and which

teaching was designed to encourage and exhort Timothy to remain faithful to the

gospel. Thus, this word denotes that Timothy was to bring to his remembrance his

identification with Jesus Christ in His death and resurrection which is mentioned in

Second Timothy 2:11. The verb hupomimnēskomai also indicates that Timothy was

to bring to his remembrance that he will receive rewards at the Bema Seat from the

Lord if he perseveres in communicating and exemplifying the gospel which is

mentioned in the first conditional statement in Second Timothy 2:12. This verb

also indicates that Timothy was also to bring to remembrance that the Lord will

refuse him rewards at the Bema if he refuses to follow the Lord which is

mentioned in the second conditional statement in Second Timothy 2:12. Lastly,

this verb hupomimnēskomai also denotes that Timothy was to bring to his

remembrance that if he is unfaithful, the Lord will continue to remain faithful to

him because He can never be untrue to Himself. Specifically, the Lord always

keeps His promises and in particular the promise of the forgiveness of sins.

As we noted, the present imperative form of the verb hupomimnēskomai is a

“customary present imperative” whose force is for Timothy to simply continue

making it his habit of bringing into his remembrance Paul’s statements in Second

Timothy 2:11-13 which constitute a hymn in the apostolic church. The present

imperative of the verb hupomimnēskomai is not an ingressive-progressive

imperative implying that Timothy was not doing this and Paul wanted him to begin

again to do this since Paul’s statements up to this point in Second Timothy imply

Timothy was already obeying this command in Second Timothy 2:14. If you recall,

in Second Timothy 1:5, the apostle Paul tells Timothy that he clung to the memory

of his sincere faith. In fact Paul says that he was convinced of this.

Now, some have argued that Paul’s statement in Second Timothy 1:6 indicates

that Timothy had lost his enthusiasm in exercising his spiritual gift but there is

nothing in Second Timothy which would indicate this taking place. Rather, since

the apostle in Second Timothy 1:5 acknowledges that Timothy possessed a sincere

faith in his apostolic teaching and identified his background with Timothy’s in

Second Timothy 1:3-5, it is clear that Timothy was not in apostasy or wavering. So

Paul’s statements in Second Timothy 1:6 do not imply that Timothy was no longer


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on fire for the Lord but rather it means he was to make his habit of exercising the

spiritual gift of pastor-teacher which the Spirit bestowed upon him at the moment

of his conversion. Thus, instead of suppressing this gift Timothy was to exercise

this gift with enthusiasm and zeal and thus to permit the Spirit’s power to work

mightily through his ministry. Paul wants to remind Timothy to exercise with the

zeal or enthusiasm the spiritual gift that he received from God at the moment of his

conversion.

Also some have argued that the mention of cowardice in Second Timothy 1:7

would seem to indicate that Timothy was acting like a coward. However, again

there is nothing which would indicate this in the immediate context or within the

epistle itself. Rather verse 5 affirms Timothy’s faithful to Paul’s apostolic teaching.

Therefore, Paul is simply reminding Timothy in verse 7 that the Holy Spirit

permanently indwells him so as to give him the power, the love and discipline he

will need to endure these things and remain faithful to his calling. The apostle is

again encouraging his young delegate, disciple and friend to persevere in his

ministry by appropriating the ministry of the Spirit who is available to him because

He indwells Timothy permanently. So therefore, Paul is reminding Timothy in

Second Timothy 1:7 that he has the capacity to continue exercising his spiritual gift

with the enthusiasm despite persecution and various trials and tribulations because

he possesses permanently the indwelling of the Spirit. Timothy need not concern

himself with trying to produce these attributes himself but rather when he obeys

the Word of God, the Spirit who indwells him will produce the power, love and

self-discipline he needs to remain faithful to his calling. Thus, Paul exhorting

Timothy to continue to depend upon the Spirit’s presence in his life. He is to do

this by continuing to obey the Spirit inspired commands and prohibitions in Paul’s

apostolic teaching, which is the gospel.

Therefore, here in Second Timothy 2:14, the present imperative form of the

verb hupomimnēskomai is not saying that Timothy was to begin to bring into

remembrance Paul’s teaching in Second Timothy 2:11-14. Rather it is saying that

he was to continue to remain faithful in doing so. The warnings that Paul issues

Timothy throughout this epistle do not imply that Timothy was starting to fall

away from the gospel or was no longer faithful but rather they were to protect him

from falling into apostasy and unfaithfulness. Undoubtedly Timothy already knew

of this teaching in Second Timothy 2:11-13 because of Paul teaching him these

things in the past.

So this first command is addressing Timothy’s own walk with God or in other

words, the apostle is addressing his spiritual life. Paul is not addressing the conduct

or attitudes of the Ephesian Christian community. There is nothing in the context

which would indicate this. Of course, this is not to say that the Ephesian Christian

community could not benefit from this first command since they would benefit


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spiritually by remembering Paul’s statements in Second Timothy 2:11-13 because

these statement would apply to them as well. However, in context, Paul is speaking

directly to Timothy with this first command. He is not speaking of Timothy’s

responsibility of communicating Paul’s apostolic teaching to the Ephesian

Christian community but rather he is speaking of Timothy’s own walk with the

Lord. The purpose of this first command here in Second Timothy 2:14 is to exhort

and encourage Timothy to continue to remain faithful in his own walk with the

Lord. In other words, its purpose is to protect Timothy from going into apostasy.

He does not want Timothy to end up in apostasy like the majority of Christians in

Asia and in particular Hermogenes and Phygelus (cf. 2 Timothy 1:15). Another

purpose for this first command is to protect Timothy from the Judaizers and those

apostate pastors in Ephesus who were adhering to the false teaching of the

Judaizers which is indicated by the content of the second command here in Second

Timothy 2:14.

After issuing the command in Second Timothy 2:14 for Timothy to continue

making it his habit of bringing into remembrance his trustworthy statement in

Second Timothy 2:11-13, the apostle Paul then issues a solemn prohibition. He

solemnly charges in the presence of the Lord not to at any time argue about words

for absolutely no useful purpose. The reason for this prohibition is that those hear

such arguments will be destroyed spiritually by them.

In this prohibition, Paul is exercising his apostolic authority and it contains a

degree of formality because he mentions the Lord Jesus Christ as his witness

emphasizing with Timothy that it is imperative that he is faithful in obeying this

prohibition. Paul is emphasizing with Timothy that he will held accountable in the

matter. He is reminding Timothy that he will have to give an account of his service

in Ephesus and in particular with regards to this prohibition to not wrangle about

words.

“In the presence of the Lord” emphasizes with Timothy that he will held

accountable by Jesus Christ at the Bema Seat if he fails to faithfully obey Paul’s

Spirit inspired prohibition to not wrangle about words. It also emphasizes that this

prohibition ultimately originates with Jesus Christ who is observing Timothy’s

actions to testify to his faithfulness or unfaithfulness, which will be determined by

his observance of this prohibition or failure to do so.

Paul tells Timothy that these pointless arguments about words and their

meaning and usage in the Old Testament can destroy those who hear such

arguments. He is speaking of someone listening to these semantic arguments which

will only harm spiritually the Christian as well as the non-Christian because these

arguments lead them astray from what they need to hear spiritually. In the case of

the non-Christian these arguments lead them astray from what they need to hear,

namely the gospel for their eternal salvation. These arguments lead the non-


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Christian astray from hearing the gospel for their salvation so that they might

receive the forgiveness of sins and be delivered from eternal condemnation. In the

case of the Christian, it leads them astray from hearing what they need to hear,

namely the gospel again. These arguments lead the Christian astray because it

leads them away from hearing that they have been identified with Christ in His

crucifixion, death, burial, resurrection and session. They lead the Christian astray

from hearing that they need to appropriate by faith their identification with Christ.

They appropriate this identification with Christ by considering themselves dead to

the sin nature and alive to God so as to experience victory over sin and Satan. So

these semantic arguments destroy those who hear because they lead the hearers

away from what really matters, namely they need to hear about the death and

resurrection of Jesus Christ and how it applies to them and how it benefits them.

Keener writes “Many professional speakers gave nitpicky attention to irrelevant

twists and turns of phrase; some philosophers believed that one could do no better

than examine the logic of words; many Jewish teachers, seeking to be faithful to

the letter of the law, did the same (emphasizing even the slightest variations in

spelling or possible revocalizations). But others criticized this method.”30

In Second Timothy 2:23-26 the apostle Paul issues Timothy a similar warning

as the one here in Second Timothy 2:14.

Second Timothy 2:23 But refuse foolish and ignorant speculations,

knowing that they produce quarrels. 24 The Lord’s bond-servant must not be

quarrelsome, but be kind to all, able to teach, patient when wronged, 25 with

gentleness correcting those who are in opposition, if perhaps God may grant

them repentance leading to the knowledge of the truth, 26 and they may come

to their senses and escape from the snare of the devil, having been held captive

by him to do his will. (NASB95)

So Paul in Second Timothy 2:14 forbids Timothy from arguing with others

about the meaning or usage of words. Paul issues Timothy similar prohibitions in

First Timothy 1:3-6. In First Timothy 1:4, Paul orders Timothy to rebuke certain

apostate pastors in Ephesus from getting involved in “pointless arguments” and

“useless genealogies.” He says in verse 6 that these apostate pastors who were

teaching false doctrine had turned aside to “pointless talk.” In verse 7, he makes

clear that these pastors were listening to the Judaizers since he mentions that like

the Judaizers they sought to be teachers of the Law. Therefore, when the apostle

Paul is prohibiting Timothy from arguing about words for absolutely no useful

purpose since it will only destroy those who hear such arguments, we know he is

referring to these apostate pastors in Ephesus who were adhering to the teaching of

the Judaizers. We know that this because the arguments about words which Paul

30 Keener, C. S. (1993). The IVP Bible background commentary: New Testament (2 Ti 2:14). Downers Grove, IL: InterVarsity Press.


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mentions in Second Timothy 2:14 serve absolutely no useful purpose and the

apostate pastors in Ephesus who were obeying the teaching of the Judaizers were

involved in pointless arguments.

First Timothy 1:3 As I urgently requested you to stay on in Ephesus when I

myself was about to depart for Macedonia in order that you may command

certain individuals not to teach at any time, false doctrine 4 nor, at any time

be occupied with myths as well as useless genealogies because the nature of

which, as an eternal spiritual truth, promotes pointless arguments rather than

the administration of God’s household, which is through faithfulness. 5

However, the result, which this command produces is, as an eternal spiritual

truth, divine-love from a pure heart as well as a conscience that is divine good

in quality and character and in addition a sincere faith. 6 Certain individuals,

because they have deviated away from these things, have turned aside to

pointless talk 7 by desiring unsuccessfully to be teachers of the Law, even

though they do not understand either the things which they are making a

habit of communicating or the things concerning which they make a habit of

confidently asserting for the benefit of only themselves. (Author’s translation)

In 1 Timothy 1:3, Paul reveals that when leaving Macedonia, he urged Timothy

to stay on in Ephesus to command certain Ephesian believers to not teach false

doctrines. The purpose is further described in verse 4 indicating that Paul wanted

these Ephesian believers who taught false doctrines to also not occupy themselves

with myths and interminable genealogies. It implies clearly that Paul has delegated

authority to Timothy to rebuke and hold these false teachers accountable since this

word indicates that the false teachers in Ephesus are under Paul’s apostolic

authority and are thus Christians. The fact that Paul is commanding these

unidentified individuals to stop teaching false doctrine clearly implies that they are

believers since Paul would not have authority over a non-believer. It also indicates

that they were pastors since Acts 20:28 records Paul predicting to the pastors in

Ephesus that some of them would become apostates.

“Certain individuals” refers to unidentified Christian pastor-teachers who

taught false doctrines in fulfillment of Paul’s prophesy recorded in Acts 20:28. It

means that there was more than one pastor in Ephesus who was teaching false

doctrines. However, it does not mean that all the pastors were doing so.

“Not to teach at any time, false doctrine” speaks of the act of teaching that

which is contrary to the apostolic teaching of Paul. It does not refer to the style of

teaching or manner of teaching but the content of teaching. It describes the content

of the teaching of these pastors in Ephesus as fundamentally and essentially

different than Paul’s apostolic teaching. This prohibition denies any idea of these

Christian pastors in Ephesus teaching heretical doctrines.


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Verse 4 further describes the purpose for Paul urgently requesting that Timothy

stay on in Ephesus. In this verse, Paul states that not only did he not want these

Ephesian pastors at any time to teach false doctrine but also not to occupy

themselves with myths and interminable genealogies. He goes on to state that these

myths and interminable genealogies merely promote speculation rather than help

them fulfill their responsibilities of administrating God’s household. So this verse

begins a description of the content of what these pastors in Ephesus taught who

had strayed from Paul’s teaching. This verse is connecting Paul’s prohibition that

certain Ephesian pastors were not to teach at any time, false or heretical doctrine

with the prohibition for these same pastors to not pay attention to myths and

useless genealogies. It makes clear that Paul does not want these unidentified

pastors in Ephesus to at any time “occupy their minds” with myths.

“Myths” describes the content of the teaching of these unidentified pastors in

Ephesus as falsehood in contrast to Paul’s gospel, which is absolute truth since it is

inspired by the Holy Spirit as well as rooted in historical events (crucifixion, death

and resurrection of Christ) and an historical individual (Jesus of Nazareth). It has

nothing to do with Gnosticism since the phrase “teachers of the Law” and Titus

1:14 describing these myths as Jewish indicate that the myths and genealogies

mentioned by Paul in 1 Timothy 1:4 were Jewish in nature.

“Useless genealogies” refers to a listing of descendants of a particular

individual. Specifically, it refers to the genealogies in the Old Testament. Paul was

not against the study of the genealogies of the Bible since they can teach us quite a

bit about God’s creation, His desire to redeem mankind, and His sovereign control

over history. The apostle was against the misuse of genealogies.

Though it is true that the Old Testament genealogies were important with

respect to the claims of Jesus of Nazareth as the promised Jewish Messiah and

taught the sovereignty of God over the human race, they did not promote the

administration of God’s household by these pastors. They would not help these

pastors to fulfill their responsibilities.

The causal clause “because the nature of which, as an eternal spiritual

truth, promote pointless arguments rather than the administration of God’s

household” refers to these unidentified individuals in Ephesus fulfilling their

stewardship as pastor-teachers. Specifically, it refers to the administration of God’s

household, which is the church. It refers to leading the church in Ephesus.

First Timothy 1:5 records Paul writing to Timothy that the goal of his and

Timothy’s instruction is love from a pure heart, a good conscience and a sincere

faith. Then, in First Timothy 1:6, Paul points out to Timothy and the Ephesian

church that because some pastors in Ephesus have deviated from practicing divine-

love from a pure heart, a good conscience and a sincere faith, they turned aside to

pointless talk.


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“Certain individuals” refers to a particular group of unidentified pastors in

Ephesus. The causal clause “because they have deviated away from these

things, turned aside to pointless talk” means that the reason why these pastors

turned aside to pointless talk was because they deviated from practicing God’s love

in the power of the Spirit from a pure heart, a good conscience and a sincere faith.

Therefore, the reason why these unidentified pastors in Ephesus were teaching

false doctrine and were occupied with Jewish myths and genealogies was that they

themselves were not obeying the command to love one another. The reason why

they were failing to administrate the household of God by teaching the church to

love one another from a pure heart, a good conscience and a sincere faith is that

they themselves were not doing so. They were out of fellowship with God

themselves and as a result they were not fulfilling their responsibilities to teach the

Christians in Ephesus to love one another from a pure heart, a good conscience and

a sincere faith. The fact that they did not obey the Lord’s command to love one

another is reflected by the fact that they were not fulfilling their responsibilities to

teach the church in Ephesus to love one another from a pure heart, a good

conscience and a sincere faith. Furthermore, they were out of fellowship and not

exercising love towards their fellow Christians. Thus, they were not fulfilling their

responsibilities to the Lord to administrate the church at Ephesus by teaching the

command to love one another because they were no longer operating in faith.

So because these unidentified pastors in Ephesus strayed from obeying the

command to love one another, which stems from a pure heart, a good conscience

and a sincere faith, they turned aside to fruitless discussion, which in verse 4, Paul

describes as “pointless arguments.”

Then, in verse 7 Paul further describes these unidentified pastors in Ephesus

who were teaching false doctrine because they were occupied with Jewish myths

and useless genealogies. Thus, they were failing to fulfill their duties of

administrating the church in Ephesus by communicating Paul’s apostolic teaching.

In this verse, he identifies this particular group of pastors as wanting to be teachers

of the Law but yet they don’t understand what they are saying or the things they

confidently affirm. This further indicates quite clearly that these pastors had fallen

victim to the Judaizers who dogged Paul throughout his ministry. Therefore, the

heresy in the Ephesian church was of a Jewish nature.

This verse is connected to verse 6 in the sense that it describes how this

“certain individuals” mentioned in that verse were turning aside to pointless talk.

As we noted these individuals were pastors in Ephesus who Paul describes in

verses 3 and 4 as teaching false doctrine because they were occupied with myths

and useless genealogies that were Jewish in nature. Thus, they were victims of the

Judaizers.


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In verse 6, Paul describes why these pastors turned aside from Paul’s gospel to

pointless talk, namely they deviated from obeying the command to love their

fellow Christ as Christ loves and were not fulfilling their responsibilities to

administrate the household of God by teaching this command to their

congregations.

Now in verse 7, Paul describes how or the means by which they turned aside to

pointless talk, namely, by desiring to be teachers of the Mosaic Law. So the

expression “by desiring unsuccessfully to be teachers of the Law” is participial

clause that expresses the means by which these unidentified pastors in Ephesus

were turning aside from teaching the command to love one another to pointless

talk.

“Even though they do not understand either the things which they are

making a habit of communicating or the things concerning which they make a

habit of confidently asserting for the benefit of only themselves” is a concessive

clause that implies that these unidentified pastors in Ephesus lacked understanding

or were simply ignorant of the true purpose of the Mosaic Law even though they

desired to be teachers of it. This implication is indicated by Paul’s statements in

verses 8-10, which deal with one of the usages of the Mosaic Law.

Paul’s purpose for urgently requesting that Timothy prohibit these pastors from

doing these things was love. If they obeyed this prohibition and again fulfilled their

responsibilities to administrate the household of God, they would communicate

Paul’s gospel and teach the command to love one another.

So by attempting to be teachers of the Mosaic Law and not communicators of

the gospel and sound doctrine, there were disputes and arguments taking place

among believers in Ephesus. On the other hand, if they had remained faithful, no

such thing would have occurred unless their audiences rejected the apostolic

teaching in the first place. These individuals were not faithful because of a spiritual

problem that they had, namely they were out of fellowship with God and had

rejected Paul’s apostolic teaching themselves.

We not only can compare the prohibition in Second Timothy 2:14 with Paul’s

statements in First Timothy 1:3-7 but also we can compare it with Paul’s

statements in First Timothy 4:7, First Timothy 6:3-5 and Titus 3:9. All these

passages mention the argumentative nature of the apostate pastors in Ephesus who

were led astray by the Judaizers.

1 Timothy 4:7 But you yourself continue making it your habit of rejecting

worldly myths, yes, old wives’ tales at that. Rather, continue making it your

habit of disciplining yourself for the purpose of godliness. (Author’s

translation)

“But you yourself continue making it your habit of rejecting worldly

myths, yes, old wives’ tales at that” stands in contrast with 1 Timothy 4:6, which


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reminds Timothy of his responsibility to regularly instruct the Ephesian Christian

community with regards to Paul’s teaching pertaining to marriage and food in

order to protect them from the demonically inspired teaching of the Judaizers. In 1

Timothy 4:7, Paul issues Timothy a command to continue rejecting worldly myths,

which are nothing but old wives’ tales and this is followed by a command for

Timothy to continue training himself for godliness. The contrast between Paul’s

statement in verse 6 with that of the first command in 1 Timothy 4:7. The second

command in 1 Timothy 4:7 stands in contrast with the first one. Therefore, the

contrast is between Timothy fulfilling his responsibilities with respect to the gospel

and not doing so because of being occupied with irreverent, silly myths or in other

words he is to avoid the false doctrine of the Judaizers.

“Myths” describes the teaching of the Judaizers from the perspective that it is

unhistorical and not based upon truth or fact. The gospel is absolute truth since it is

inspired by the Holy Spirit as well as rooted in historical events (crucifixion, death

and resurrection of Christ) and an historical individual (Jesus of Nazareth).

“Worldly” is the adjective bebelos describes these myths as being directly

related to Satan’s cosmic system and are not related in any way whatsoever to the

gospel and God’s plan for the Christian church. It describes these myths has having

no godly purpose whatsoever.

“Old wives’ tales” is the adjective graodes, which describes these myths as

being like the types of stories told by gossipy old women that are speculative and

non-historical and not truth and thus lack any value to the Christian.

“You yourself continue making it your habit of rejecting” is the verb

paraiteomai means “to reject” the myths of the Judaizers. The verb denotes that

Timothy was to refuse to accept or consider these myths of the Judaizers. It also

indicates that he was to refuse to listen to the false teachings being taught. This

verb also denotes that Paul wants Timothy to refute these myths as well which is

indicated by Paul’s urgent request in 1 Timothy 1:3-5 that Timothy prohibit certain

pastors in Ephesus from being occupied with these myths that are based upon an

erroneous interpretation of the genealogies of Genesis. It is also indicated by Paul’s

exhortation in 1 Timothy 1:18-19 that Timothy continue being engaged in spiritual

combat by exercising faith in the gospel.

In 1 Timothy 6:3-10, Paul issues a final indictment against the false teachers in

Ephesus. This pericope is the third time in this epistle that Paul has discussed those

teaching false doctrine and it is his final indictment of them. The first time Paul

discuss the false teachers in Ephesus was in 1 Timothy 1:3-7. The second was

found in 1 Timothy 4:1-5. Here in 1 Timothy 6:3-10, he issues a final indictment of

those teaching false doctrine whether they are the Judaizers or those pastors

following their legalistic teaching. In 1 Timothy 6:3-4a, the apostle Paul describes

or identifies the actions and attitude of the false, apostate teachers in Ephesus.


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Then, in 1 Timothy 6:4b-5a, he describes the various sins that their heretical

teaching is producing among believers in Ephesus. Lastly, in 1 Timothy 6:5b, he

presents the motivation of the false teachers, which is financial gain.

First Timothy 6:3 If and let us assume that it is true for the sake of

argument that someone does teach false doctrine, in other words, they do not

agree with sound words, namely that which originates from our Lord who is

Jesus who is the Christ, specifically, that teaching which is for the purpose of

godliness. And we agree that there are some who do teach false doctrine. 4

Then, they are arrogant. Consequently, they understand absolutely nothing.

But rather he possesses a sick obsession with pointless debates, yes in fact

pointless arguments about words from which he does cause envy, dissension,

slanders, evil suspicions. 5 Men incessantly arguing, who are corrupt with

regards to their mind as well as defrauded of the truth who are presuming a

counterfeit form of godliness is a means of gaining wealth. 6 However,

combined with contentment, godliness is, as an eternal spiritual truth a means

of superior gain. (Author’s translation)

The apostle Paul in 1 Timothy 6:3 employs a protasis of a first class condition

to present a final indictment against those who teach false doctrine in Ephesus.

Then in 1 Timothy 6:4a, he presents the apodasis inferring from the protasis that

these false teachers are arrogant and understand nothing.

“Then, they are arrogant” is the apodasis, which is presenting the inference

from the protasis. The inference from this protasis is that these men are arrogant. It

emphasizes the present state of arrogance of the apostate pastors in Ephesus who

were teaching false doctrine.

“Consequently, they understand absolutely nothing” is a result clause that

indicates that these apostate pastors who were teaching false doctrine were in a

state of ignorance as a result of their arrogance. It means that they do not

intellectually comprehend the will of the Father because they expressed unbelief in

Paul’s apostolic teaching. By rejecting Paul’s apostolic teaching in favor of

teaching false doctrine which originates from the Judaizers and ultimately the

kingdom of darkness and Satan, these apostate pastors had absolutely no

knowledge of God’s will, which is revealed by the Spirit through Paul’s gospel.

This is indicated by the fact that those teaching false doctrine are claiming they

know God’s will. They claim to know God’s will but yet they don’t because they

have rejected the means by which God has made known His will for the lives of

His children, namely, the gospel which Paul proclaimed throughout the Roman

Empire.

The apostle Paul in 1 Timothy 6:4b-5a describes that which is produced by

those teaching false doctrine in Ephesus. He teaches that these false teachers have

a sick obsession with pointless arguments about words, which causes envy,


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dissension, slanders and evil suspicions. He writes that they incessantly argue and

are corrupt in their thinking and are defrauded of the truth.

“He possesses a sick obsession” is the verb noseo, which is a play on words. In

1 Timothy 6:3, Paul described his teaching as “sound words.” The word “sound”

is hugiaino, which means “healthy, sound” and describes Paul’s teaching as free

from error and falsehood in direct contrast to the heretical doctrine of the apostate

pastors and Judaizers. This verb describes those teaching false doctrine as mentally

and spiritually ill. It describes these false teachers in Ephesus as possessing an

unhealthy obsession with controversial issues and arguments in the sense that they

possess a persistent and disturbing preoccupation with controversial issues and

arguments.

“Pointless debates” is the noun zetesis, which denotes that rather than a true

and sincere search for the truth, the false teachers in Ephesus were involved in

argumentative debate and dialogues, which were pointless, useless and of no

instructional value whatsoever.

“Pointless arguments about words” is the noun logomachia, which indicates

that these false teachers in Ephesus possessed an unhealthy obsession with not only

pointless debates but also “pointless arguments about words.” This word is telling

us more about the previous noun zetesis, “pointless debates” in the sense that it is

giving us more information about this previous noun. It is telling us that these

pointless debates were pointless arguments about words!

“Envy” is the noun phthonos, which speaks of acting upon one’s jealousy. It

expresses the envy which makes one man grudge another something which he

himself desires, but does not possess. To envy is to feel resentful, spiteful, and

unhappy because someone else possesses or has achieved, what one wishes oneself

to possess, or to have achieved. Therefore, envy originates from jealousy.

“Dissension” is the noun eris, which manifests itself in quarreling, disputing, or

controversy and is a point advanced or maintained in a debate or argument. It

refers to a perverse and stubborn tendency to quarrel and dispute with people,

sometimes deteriorating into bitter violent conflict or dissension. The word speaks

of the dissension that arises within an individual due to jealousy and is an

expression of envy for another. The noun eris emphasizes a struggle for superiority

rather than the incongruity or incompatibility of the persons or things involved.

The word describes arguing about words because of pride and not truth and

originates from envy, ambition, competition and the desire for prestige, and status

in life.

“Slanders” is the noun blasphemia, which refers to the act of defaming

someone’s character as a result of bitterness towards them. Therefore, Paul is

teaching that the false teacher’s unhealthy obsession with pointless arguments

about words causes not only envy and dissension but also slanders.


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“Evil suspicions” refers to the opinions of the false teacher which is based on

scant evidence and is evil in character or contrary to the character and nature of

God and His will. It describes these suspicions as contrary to the character and

nature of God and His will as revealed by the Spirit in the Word of God.

“Men incessantly arguing” is the direct result of the false teacher’s unhealthy

obsession with pointless arguments about words.

“Who are corrupt with regards to their mind” refers to the particular manner

or way of thinking. It denotes an attitude, practical reasoning or intellect that

enables a person to arrive at a conclusion regarding a matter. As a consequence of

rejecting Paul’s apostolic teaching, i.e. the gospel the intellect of these apostate

pastors in Ephesus was not functioning according to God’s standards. It was an

incompetent intellect in relation to the knowledge of God and His will. By

possessing an unhealthy obsession with pointless arguments about words, these

apostate pastors who were teaching false doctrine were corrupting their intellect. In

other words, they were destroying their ability to arrive at a conclusion regarding

the will of God. They were corrupting their ability to think according to God’s

standards and possess divine viewpoint.

The intellectual capacity of the false teachers to comprehend the will and ways

of God has been adversely affected in that they are no longer thinking according to

the will of the Father as a result of rejecting the gospel and thinking according to

the lies of Satan’s cosmic system. They are morally degenerate in that they are no

longer thinking according to the will of God, which is revealed by the Spirit in the

Word of God, and specifically the gospel, which Paul taught.

“Defrauded of the truth” is the verb apostereo, which conveys the idea that

these false teachers have been defrauded of the truth of the gospel by deception.

The participial clause that follows, namely, νομιζόντων πορισμὸν εἶναι τὴν

εὐσέβειαν, “who suppose that godliness is a means of gain” presents the means by

which they were deceived. They were deceived by Satan and their sin nature that

godliness was a means of financial gain.

Titus 3:9 However, for your own benefit continue to make it your habit of

avoiding foolish pointless debates, genealogies, dissensions as well as quarrels

about the Law because they are, as an eternal spiritual truth characterized as

being unprofitable, yes, useless. (Author’s translation)

“Pointless arguments” indicates that the Judaizers and those apostate teachers

who adhered to their legalistic teaching never were in a true and sincere search for

the truth but were involved in argumentative debates and dialogues, which were of

no instructional value whatsoever.

“Genealogies” refers to the genealogies in the Old Testament. Paul was not

against the study of the genealogies of the Bible since they can teach us quite a bit

about God’s creation, His desire to redeem mankind, and His sovereign control


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over history. The apostle was against the misuse of genealogies. Though it is true

that the Old Testament genealogies were important with respect to the claims of

Jesus of Nazareth as the promised Jewish Messiah and taught the sovereignty of

God over the human race, they did not promote the administration of God’s

household by these pastors. They would not help these pastors to fulfill their

responsibilities.

“Dissensions” would manifest itself in quarreling, disputing, or controversy and

is a point advanced or maintained in a debate or argument about the Mosaic Law.

It refers to a perverse and stubborn tendency to quarrel and dispute with people

over the Law sometimes deteriorating into bitter violent conflict or dissension. It

speaks of the dissension that arises within an individual due to jealousy and is an

expression of envy for another. It emphasizes a struggle for superiority rather than

the incongruity or incompatibility of the persons or things involved. It describes

arguing about the Law because of pride and not truth and originates from envy,

ambition, competition and the desire for prestige, and status in life.

“Quarrels” pertains to heated or emotional verbal fight or contention with

regards to the Mosaic Law. It emphasizes strained or severed relations between

people which may persist beyond the contention. It speaks of an intense, emotional

and bitter verbal confrontation between individuals of differing views over the

various aspects of the Mosaic Law.

“Foolish” pertains to thoughts or words which are devoid of understanding and

lacking judgment or discretion. It is describing these pointless debates,

genealogies, dissensions and quarrels about the Law as stupid or foolish since they

are lacking in judgment and discretion. It is in the emphatic position of this

prohibition for emphasis meaning that Paul is emphasizing this word to express his

negative attitude towards these pointless debates, genealogies, dissensions and

quarrels about the Law. It expresses his disgust for these things.

“Because they are, as an eternal spiritual truth characterized as being

unprofitable, yes, useless” presents the reason for the prohibition. This prohibition

is important because getting involved with foolish pointless debates, genealogies,

dissensions as well as quarrels about the Law with the apostate pastors on the

island of Crete would be unprofitable, yes useless for Titus and the Cretan

Christian community. It would result in disunity and hurt their testimony, not to

mention it would hinder their spiritual growth.

This prohibition in Titus 3:9 reveals the Jewish nature of the heresy on the

island of Crete. The apostle’s statements in Titus 1:10 also indicate this as well.

The apostate pastor-teachers on the island of Crete who adhered to the legalistic

teaching of the Judaizers were guilty of becoming involved in foolish pointless

arguments, genealogies, dissensions as well as quarrels regarding the Mosaic Law.


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One of the characteristics of the apostate teachers and Judaizers was that they

fought over Mosaic Law and specifically what commands and prohibitions should

be obeyed by the Christian and which should not. Their contentious behavior is

mentioned by Paul with Timothy in 1 Timothy 1:4-11 and with Titus in Titus 1:10-

14.

Titus 1:10 For many are rebellious, empty talkers as well as deceivers,

especially those from the circumcision 11 who must be silenced who because

of their evil and sinful character are upsetting whole families by habitually

teaching things which are improper for dishonest gain. 12 A certain one from

them, their own prophet said, “Cretans are always liars, evil beasts, lazy

gluttons.” 13 This testimony is true. For this reason, begin the process of

severely rebuking them and continue to do so in order that they would be

sound with regards to the Christian faith 14 so that they would not be

occupied with Jewish myths as well as commandments originating from men

who cause themselves to reject the truth. (Author’s translation)

“Many” refers to unidentified Jews and Gentile men who were exclusively

Christians who rejected the gospel message as communicated by the apostles. They

were located on the island of Crete as indicated by Paul’s statements in verse 12.

They were exclusively Christians as indicated by Paul’s statements in verse 13 in

which he orders Titus to severely reprove these individuals so that they may be

sound in the Christian faith. Only Christians can be sound in the faith. It was

important that the candidate for the office of overseer on the island of Crete meet

the doctrinal qualifications listed in verse 9 because there were apostate Christian

pastors on the island of Crete who were rebellious to the gospel and were empty

talkers and deceivers.

That these were not only Jewish but also Gentile is indicated by the expression

μάλιστα οἱ ἐκ τῆς περιτομῆς, “especially those of the circumcision,” which implies

there were Gentiles rebelling as well. That these men were Christians exclusively

is indicated by the fact that Paul orders Titus in verse 13 to severely reprove these

individuals so that they may be sound in the Christian faith. This clearly indicates

that he is speaking of apostate pastors in the church since Paul had no authority

over non-Christians but only Christians. Again, only Christians can be sound in the

faith and never non-Christians. Furthermore, in 1 Timothy 1:6-11, Paul instructed

Timothy to confront certain apostate Christian pastors in Ephesus to stop teaching

and misapplying the law and to teach the gospel.

Some might argue that Paul was ordering Titus to reprove Christians in general

on the island of Crete. However, this ignores the context since in verse 10 he is

describing individuals who oppose his apostolic teaching and thus the gospel

message. Then, in verse 11 he is telling Titus that he must silence these men who

were upsetting families and teaching things for the sake of sordid gain. Then, in


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verse 12 he quotes a Cretan prophet who characterized the Cretan people as always

liars, evil beasts and lazy gluttons. In verse 13, Paul affirms this characterization.

Then, he says that for this reason, Titus must severely rebuke “them” so that they

may be sound in the Christian faith. “Them” in context must be a reference to these

apostate Cretan teachers who were Christians but adhered to the teaching of the

Judaizers.

Therefore, in Titus 1:10, Paul is describing apostate Christian pastors from

Crete who were adhering to the teaching of the Judaizers just as he did in 1

Timothy 1:6-11. This is again indicated again by the fact that he orders Titus to

reprove these men so that they may be sound in the Christian faith.

Thus, it appears that Paul was reminding Titus to appoint elders in every city on

the island of Crete because there was great apostasy among many of the pastors on

the island. This would indicate that the Cretan church was not as young a church as

some expositors in the past have believed since there were apostate pastors on

Crete already as indicated by Paul’s statements in verses 10-13. It would take time

to identify those who were qualified to be elders and then to fall into apostasy.

“Rebellious” thus refers to apostate Christian pastors who were both Jew and

Gentile and describes these individuals in context as rebellious to the gospel

message and the teaching of the apostles in the sense that they refused to submit to

the gospel message as communicated by the apostles. Thus, they rejected the

apostolic authority of the apostles.

“Empty talkers” describes these apostate Gentile and Jewish Christian pastors

as using words which had no meaning, and were without substance. It describes

their teaching as lacking content and thus cannot produce any significant spiritual

results, i.e. growth to Christ-likeness. It denotes that the teaching of these

unidentified men was empty in the sense that it had absolutely no value spiritually.

They were speakers whose message had no content which could never produce

godly results since it is opposed to the gospel message taught by the apostles.

“Deceivers” describes these apostate Gentile and Jewish Christian pastors as

individuals who mislead people with regards to the truth or cause people to not

believe the truth or to cause them to no longer believe the truth. It describes them

as leading others astray from the truth by imposing a false idea or belief that causes

ignorance, bewilderment or helplessness. It refers to them as individuals who

deceived people by leading them away from the truth. It speaks of these

individuals as leading the unsaved away from faith in Jesus Christ so they cannot

receive eternal salvation. They also lead Christians away from the truth so that they

cannot grow to spiritual maturity.

“Especially those from the circumcision” singles out the apostate Jewish

Christian pastors indicating that when Paul says that many in Crete were

rebellious, empty talkers and deceivers, he is singling out these apostate pastors as


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being primarily from the Jewish race. Paul mentions “Jewish myths” in verse 14,

which is a further indication that the individuals he is describing here in verse 10

were adhering to the Judaizers’ teaching.

“The circumcision” is a designation for those who belong to the Jewish race

indicating that they are the biological descendants of Abraham, Isaac and Jacob.

By implication it refers to those Jewish Christian pastors who adhered to the

doctrine of the Judaizers since throughout Acts and Paul’s writings they opposed

Paul’s apostolic teaching and thus rejected his authority.

The phrase only here in Pastorals. Ὁι ἐκ περιτομῆς, Acts 10:45; 11:2; Rom.

4:12; Gal. 2:12; Col. 4:11. There can be no doubt of the presence of Jews in Crete.

Tacitus (Hist. v. 2) even makes the absurd statement that the Jews were Cretan

exiles; and that from their residence in the vicinity of the Cretan Mount Ida they

were called Idaei, whence Judaei. There appears to have been some confusion

between the Palestinians and the Philistines — the Cherethim or Cherethites, who,

in Ezek. 25:16; Zeph. 2:5 are called in LXX Κρῆτες. Jews were in the island in

considerable numbers between the death of Alexander and the final destruction of

Jerusalem. In 1 Macc. 15:23 the Cretan city of Gortyna is mentioned among the

places to which letters were written by Lucius, the Roman consul, on behalf of the

Jews, when Simon Maccabaeus renewed the treaty which his brother Judas had

made with Rome. Josephus (Ant. xvii. 12, 1; Bell. Jud. ii. 7, 1) says that Herod’s

pseudo-son Alexander imposed on the Cretan Jews on his way to Italy. Philo (Leg.

ad Cai. § 36) makes the Jewish envoys say to Caligula that all the principal islands

of the Mediterranean, including Crete, were full of Jews.

What are these Jewish myths and commandments originating from men? These

Jewish myths refer to the false doctrine taught by the Judaizers. Interestingly, in 1

Timothy 1:4, these myths are mentioned along with “endless genealogies.” Then,

in Titus 3:9, Paul does not mention these myths but rather “genealogies.” Within

Judaism, genealogies played the key role of establishing a person’s bloodline and

link to a particular family and tribe. Rights by birth determined in this way

allowed, for example, entrance into the priesthood. These genealogies could also

refer to the accounts of people in the early parts of Genesis. This usage opens up

the possibility that Paul is identifying the practice among the Judaizers of

speculating on stories about the early biblical characters as well as actual

genealogical lists such as occur there or in other more speculative noncanonical

Jewish writings (e.g. Jubilees). Speculation fitting roughly into this category was

known to have been practiced in Jewish communities. The reference in Titus 3:9 to

the disputes about the Law helps to locate the source of this practice within the

repository of Jewish literature. Thus, it appears likely that these Jewish myths are

related to the stories related to the genealogies taken from those provided in the

Old Testament.


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Jewish “myths” would especially be haggadot, stories amplifying or explaining

biblical narratives. Pharisees and others who tried to expound and apply biblical

law for their own times were forced to surround it with case law, detailing how the

Old Testament rules addressed specific situations; Paul apparently dismisses such

legal traditions here.31

In Titus 1:14, “the commandments originating from men” harkens back to

Isaiah 29:13.

Isaiah 29:13 Then the Lord said, “Because this people draw near with their

words And honor Me with their lip service, but they remove their hearts far

from Me, and their reverence for Me consists of tradition learned by rote.”

(NASB95)

Isaiah 29: The sovereign master says, “These people say they are loyal to

me; they say wonderful things about me, but they are not really loyal to me.

Their worship consists of nothing but man-made ritual.” (NET)

Isaiah 29:13 The Lord says: “These people come near to me with their

mouth and honor me with their lips, but their hearts are far from me. Their

worship of me is based on merely human rules they have been taught.”

(TNIV)

In Matthew 15:9 and Mark 7:7, the Lord Jesus Christ referred to Isaiah 29:13 in

order to contrast the Jewish obsession with rites of purification which were not in

the Old Testament and the teaching of the Old Testament. The Pharisees were

obsessed with traditions or doctrines which were not found in their Old Testament.

In fact, they would use their traditions in order to avoid keeping the Old Testament

rules and regulations such as honoring one’s father and mother. The apostle Paul

adopted the idea of Isaiah 29:13 in dealing with the situation the Colossian church

was facing (Colossians 2:22).

Here in Titus 1:14, “the commandments originating from men” also alludes

to Isaiah 29:13 but in reference to the dietary restrictions of the Mosaic Law, which

were not applicable during the church age (cf. Mark 7:15; Luke 11:39-41;

Colossians 2:29-23; 1 Timothy 4:1-5). This is indicated by Paul’s statement in

Titus 1:15.

Titus 1:15 To the pure, all things are pure; but to those who are defiled and

unbelieving, nothing is pure, but both their mind and their conscience are

defiled. (NASB95)

The Judaizers’ obsession with dietary regulations of the Mosaic Law were

described here by Paul as “the commandments originating from men” even

though God did give Israel dietary regulations since the Lord Jesus Christ in Mark

7:14-23 taught that there were no longer any dietary regulations for God’s people.

31 Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Tt 1:14). Downers Grove, IL: InterVarsity Press.


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Thus, the dietary regulations of the Mosaic Law were nothing but the regulations

of men since God no longer commanded adherence to these regulations of the

Mosaic Law. The gospel declares that the one who trusts in Jesus Christ as his or

her Savior has died to the Law (cf. Romans 7:1-6). Thus, these dietary regulations

are not applicable to the Christian.

In Titus 1:14 Paul says that these Judaizers rejected the truth, which refers to

the apostolic teaching of the gospel. In relation to non-Christians, i.e. who have not

yet been justified through faith in Christ, the gospel is the good news and God’s

victorious proclamation of God’s love in delivering the entire human race from sin,

Satan, his cosmic system and eternal condemnation and has reconciled them to

Himself through the death and resurrection of Jesus Christ. This reconciliation with

God and deliverance and victory over sin, Satan and the cosmic system that God

accomplished through His Son’s crucifixion, burial, death, resurrection and session

is received as a gift and appropriated through faith in Christ (John 3:16-18; Acts

16:31; Romans 5:1-2).

By continuing to teach adherence to the dietary regulations of the Mosaic Law,

they were rejecting the apostolic teaching of the gospel in that they contradicted

the gospel which says that the Christian has died to the Law. Thus the Christian

has died to the dietary regulations of the Law through their identification with

Christ in His death on the cross, which freed them from these regulations.

The apostle Paul does not identify if these men were believers or non-believers

when he describes them here in Titus 1:14 as rejecting the truth. There is nothing

in the context which would indicate their relationship to Jesus Christ. However,

more than likely when Paul says that they rejected the truth, he is referring to both

Christians and non-Christians since the Judaizers were composed of both

Christians and non-Christians. Furthermore, a Christian can reject the truth of the

gospel by adhering to the dietary regulations of the Mosaic Law when the gospel

declares he has died to the Law through his identification with Christ in His death.

The non-Christian rejects the truth of the gospel of course by not exercising faith in

Jesus Christ as their Savior. You cannot be saved by adherence to the Law. Thus

you can not live by adherence to the Law.

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