Summary:

“Profane” (v.16) means unholy (Ezek.22:26), and “holy” means set apart to God (Ex.20:8). If the Jews didn’t keep the sabbath holy, God considered it profane (Ezek.22:8). So what kind of profane babblings was Paul telling Timothy to shun?

Well, since verse 16 begins with a “but,” and the previous verse speaks of rightly dividing the Word, the profane words he has in mind are words that aren’t rightly divided. We saw in Verse 14 he has the words of the law in mind. The words of the law were holy for the Jews, but unholy when placed on us since we’re not under the law. For instance, we don’t have to keep the sabbath (Col.2:16), so putting Exodus 20:8 on us is unholy.

Some parts of the law are interdispensational, of course. It is always wrong to take God’s name in vain (Ex.20:7) because His name is holy (Lu.1:49). When the Jews didn’t treat it as holy, God considered it profane (Ezek.36:20). “In vain” means for no reason, no purpose, so when Paul says to shun “profane and vain babblings” (2:16) it is because the law serves no purpose for us.

When he says the words of the law will increase unto “more ungodliness,” that must mean the words of the law are ungodly in and of themselves. Religion always is! (IITim.3:5). When the Galatians messed with the Law they were “removed” from God (Gal.1:6). That’s ungodly!

Paul says these profane babblings will “increase” because sin always increases! Carnal sin spreads like leaven (ICor.5:6) and so does legalism (Gal.5:9). The only way to keep it from spreading is by rightly dividing the word and paying heed to Paul’s gospel (ITim.6:19,20).

Speaking of things that spread, Paul says that unrightly divided words will eat like a canker (2:17). The Greek word is gaggraino, from which we get gangrene. Gangrene is dead flesh that eats up living flesh and spreads, like the words of Hymenaus and Philetus. Hymenaeus was sailing along with Paul, teaching what he taught, when he “made shipwreck” of the faith (ITim.1:19,20) when he stopped teaching what Paul taught. Here we learn he did so by teaching the resurrection was past (2:18).

Paul called that erring from the faith because he is thinking of how the Lord said that to deny the resurrection was an error (Mark 12:18-27). Some of the Corinthians were denying the resurrection (ICor.15:12) and it was overthrowing their faith (v.13-19). But misplacing the resurrection will overthrow faith just as much! And the word “overthrow” means the complete destruction of something (cf.Ex.14:27; Jer.49:18).

The resurrection for us is the one associated with the Rapture (ICor.15:51-53), and if you thought it was past and you were still here, you’d think you’re not saved! Paul’s answer to this is to insist the Lord knows them that are His (2:19). He has always known His own (Nahum 1:7,8; John 10:4), and always seals His own (John 10:27,28). And now He knows you (Gal.4:9), and has sealed you (Eph.1:13). The fact that He knows us is our seal (2:19).

Old Testament seals identified a document with the king (Esther 8:8), and our baptism into Christ identifies us with Him (Rom.6:3-5). That means not even God can reverse your seal (cf.Esther 8:8; Daniel 6:17). Job could be confident of his salvation (Job 19:25-27) because God sealed his sins (Job14:17). Jeremiah bought some land and the seal was evidence of his purchase (Jer.32:10,11), and the Spirit is the evidence that your body is His purchased possession (Eph.1:13,14). You’re sealed with the same Spirit the Lord was (John 1:33,34; 6:27). We know God never loses any that He seals because He will seal 144,000 on earth (Rev.7:3,4) and all make it to heaven before God’s throne (Rev.14:1-5). Not even the devil can break our seal (cf.Rev.20:1-3).

Religion says you can’t tell men they are sealed and can’t be lost, they’ll live in sin, but Paul says we should “depart from iniquity” (cf.Eph.4:30).

Summary:

The “things” Paul told Timothy to put them in remembrance of were the things of his gospel that he told Timothy himself to remember in v.8. If a grace pastor re-minds his people of Paul’s gospel it will keep them from “words to no profit.” Those words “no profit” are asso-ciated with idolatry (Isa.44:9,10; Jer. 2:8-11; 16:19,20).

The spiritual Ephesians to whom Timothy ministered wouldn’t bow to idols of wood or stone, but Paul is talking about “words to no profit.” That’s a reference to religion (Jer. 7:8-10), the religion of Judaism. Since Paul is talking about words of no profit that “subvert” the soul, we know he was talking about the law (cf.Acts15:24). The Jews of the circumcision were subverting believers with the law in those days (Tit.1:10,11; 3:9-11). So Paul was warning Timothy about striving about the words of the law.

“You can make an idol out of the law?” The Jews did! They trusted in the law of Moses (John 5:45) rather than in the God of Moses (II Sam.22:31). They rested in the law of Moses (Rom.2:17) rather than in the God of Moses (Ps.37:7). When the Lord tried to introduce the New Covenant, they made a god out of the Old Covenant. It happens whenever God changes things (IIKi.18:1-4). We know the Galatians made a god out of the law for Paul compared their worship of idols to turning to the law (4:8-10). Keeping Paul’s gospel in remembrance prevents this.

We know this is important, for Paul charged them not to fall for the law, a word he only used for important things (IThes.2:11,12;5:7). And the “they” of v.14 refers to the “faithful men” of v.3, so this warning was very important.

After telling Timothy what to warn the faithful men about, he tells him to study to show himself approved to God (v.15). The solution to the law is rightly dividing the Word! The Law is in the Word, just not in the part of the Word that is written to us. That makes it of “no profit” to us. “All Scripture is…profitable” (3:16), but only if it is rightly divided!

“Study” (2:15) can mean to “do your best,” as the context shows it does in IThessalonians 4:11. But the context in Ecclesiastes 12:12 shows that “study” there means to study books, as it does in II Timothy 2:15. If you don’t study the Word, you’ll think it is all written to you. Only those who study it notice the dispensational differences and so know to rightly divide it. You can’t be “approved” of God if you think you are still under the law (cf.Lamentations 3:36).

But you have to do more than just study, you have to work as a “workman” to be approved of God (2:15 cf. Phil.4:9). And the work we should be involved in is building up the Body of Christ (Eph.4:12). Paul uses the word “workman” because the only workmen in the Bible either built the tabernacle (Ex.35:35) or idols (Isa.40:20). If you build the law today, you’re building an idol. If you are building up the Body of Christ, you are building the house of God.

If you build up the law, you’ll be “ashamed” because you’ll be minding “earthly things” (Phil.3:18,19). When God doesn’t make you prosperous when you’re good as He did under the law, you’ll be ashamed of Him. There were probably healers glorying in their supposed ability to heal, and ashamed when they couldn’t heal people. Paul says our conversation is in heaven, from whence we look for the Lord to heal us (Phil.3:20). No one will be ashamed then!

We don’t rightly divide the Word to throw any away (cf.Jer.36:23). Wise students of the Word teach old things of Israel’s program as well as new things from our program (cf.Mt.13:52). Of course, you won’t get famous rightly dividing the Word, but you’ll be as approved as Apelles (Rom.16:10), an unsung hero who rightly divided the word. It all boils down to whether you want the approval of God or men. Ishmael lived and died “in the presence of his brethren (Gen.16:12; 25:18), not for God’s approval.

Some say rightly dividing isn’t important, but that phrase “the word of truth” is used for the very gospel of salvation itself (James 2:18; Eph.1:12,13). Since the Bible presents more than one way to be saved, even the word of truth of the gospel must be rightly divided!

Summary:

Paul was in prison, but the word of God was “not bound” (2:10) because Paul could still write letters to the churches. So he was willing to “endure” prison for “the elect.” Christ is God’s elect, chosen by God to judge the Gentiles in the kingdom of heaven on earth (Isa.42:1 cf. Mt.18:18). Who else would He have chosen, an adulterous murderer like David. He demands rulers be just (cf.IISam.23:3).

But if God couldn’t choose sinners to rule in the kingdom, why’d the Lord tell the 12 they’d rule with Him (Mt.19:28) as well as other Tribulation overcomers (Rev.2:26)? Well, once they got saved they were as just as He was, and will be able to rule as justly as He will (Rev.3:21).

But God also chose Christ to rule the heavens, and us with Him (ICor.6:3). We’re not worthy to be chosen to rule either, but God chose us “in Him” (Eph.1:4). Now that we’re saved, we’re as just as he is (IICor.5:21) and can rule as justly as Him.

Paul was willing to endure prison so the elect could obtain salvation (2:10). The only other place that talks about obtaining salvation is a reference to the salvation of the Rapture (IThes.5:9 cf. Rom.11:13). Paul had to endure prison so they could obtain the Rapture “with eternal glory” (2:10), the kind we’ll get for suffering the sufferings of this present time with Christ (Rom.8:17,18). Suffering includes the light suffering of mocking (Gal.4:29 cf. Gen.21:9), light affliction that God plans to reward us for (IICor.4:17) if we keep our eye on the “unseen” glory we’ll receive (v.18) and so react to suffering in a godly and spiritual manner.

This suffering also includes the “pain” kind that Paul went on in Romans 8 to speak about (22,23). We don’t live under the law, when they had the chance to be spared pain and sickness (Deut.7:12-15), so God plans to reward us with glory for suffering pain. Since we all suffer pain, we’ll all be rewarded to some degree (ICor.4:5), if we keep our eyes on the unseen glory and react well to it.

To do that we need Paul’s epistles, and that’s why Paul was willing to suffer, to keep writing those epistles. He was ready to die earlier, but chose to stay because it was more “needful” for the saints for him to stay and finish his epistles (Phil.1:23-25). Once he knew he’d written them all he was “ready” to die (IITim.4:8).

To be eligible for glory you have to be saved though, so Paul reminds Timothy of this in 2:11, speaking about our identification with Christ in His death, burial and resurrection (cf.Rom.6:3-8).

If you are saved, you are eligible for the glory of reigning with Christ (2:12). We’ll all reign to some extent (ICor.4:5), but just as “one star differeth from another star in glory” (ICor.15:41), so some of us will shine brighter for the Lord. We have the opportunity to rule more angels, just as the Jews had the chance to rule more “cities” in the kingdom (Lu.19:17,19).

If that makes you uncomfortable, remember God has always wanted to glorify His people (Jer.30:19). Ultimately glorifying us glorifies Him (Phil.1:11). Just as every one of the stars glorifies its Creator no matter how strong or weak it shines, so will we.

We don’t have to suffer for the Lord, but if we “deny Him” our suffering, He’ll “deny us” the privilege of reigning with Him (2:12). Paul knows that some might think He means that He’ll deny us salvation, so He says that even if we get to the point where we don’t believe any more, we’re still saved (2:13). Think about that! The only thing you did to get saved was believe, and even if you stop doing that, “He cannot deny Himself.” You are part of Him (Eph.5:30) so to deny you He’d have to deny Himself.

If you think a true believer would never deny Him, you’re underestimating what the hard knocks of life can do to a believer’s faith. And what a lack of rightly dividing the Word can do! If you thought God promised you that you wouldn’t get sick if you were good (Deut.7:12-15), if you were good and got sick, it would shatter your faith too!

Summary:

After telling Timothy to endure hardness as a good soldier of Christ (2:3), Paul knew that Timothy might be thinking that soldiers often die in the line of duty. So he reminds him that if that happened to him, God would raise him from the dead by reminding Him of the resurrection of Christ (2:8). He calls Him “the seed of David” to remind Timothy that God swore to David that He’d raise up David’s seed (Acts 2:29,30). God sometimes says things and repents, but not when He swears, so Paul called the Lord’s resurrection “the sure mercies of David” (Acts 13:33,34). And now that Timothy was in Christ, those sure mercies applied to him too—and to us! (cf. Ps.56:4).

Christ was raised according to Paul’s gospel (2:8), that is, He was raised “for our justification” (Rom.4:25). But your justification only becomes effectual if you believe He died for you and rose again (Rom.10:9). But this begs a question. How could Christ have been raised according to Paul’s gospel if He rose before Paul had a gospel?

This is God’s way of telling us that He knew Paul’s gospel in advance, and raised Christ according to the blueprint of his gospel that He drew up in Heaven in eternity past. This explains how God can someday judge the sins of even Old Testament men by his gospel (Rom. 2:16). But just as you don’t have to know antivenom saves you from snake bite, so the Old Testament believers didn’t have to know how obeying the gospel that God gave them saved them, and they’ll be judged according to the fact that provision was made for their salvation which they failed to access by faith.

Remembering Christ’s resurrection according to Paul’s gospel (that He was raised for our justification) is the only way we should remember it in the dispensation of grace. Peter told the Jews to remember that He was raised to sit on David’s throne (Acts 2:29,30). He was born to sit on David’s throne (Lu.1:32), but when the Jews killed Him that prophecy was in jeopardy until God raised Him to sit on David’s throne. But that’s not how we should remember Him. When we observe the Lord’s Supper, Paul says we should remember His death and resurrection (ICor. 11:24-26), but the Lord told the 12 to remember His death and resurrection in connection with the kingdom (Mt.24:28,29), something Paul doesn’t mention.

Paul suffered trouble preaching his gospel (2:8,9) because Satan doesn’t want men to know He was raised for our justification. As far as we know none of the 12 were in bonds at that time, for after God shifted His focused from them to Paul, Satan did too!

Paul didn’t mind though, for his bonds fell out to the furtherance of the gospel (Phil.1:12,13). He was imprisoned in Caesar’s palace and led some of the royals to the Lord (Phil.4:22). Since men had the right to appeal to Caesar (Acts 25:11), men from all over the empire were coming to Rome, hearing the gospel, and taking it home! This carried the gospel “further” than if Paul hadn’t been in jail.

The gospel was also furthered by Paul’s bonds through the brethren (Phil.1:14). Persecution doesn’t extinguish Christ-ianity, it fans the flames! That’s an example of Romans 8:28. God’s “purpose” is that the gospel be furthered, and all things work together for that good.

This is how Paul could be “content” in jail (Phil.4:11). Once you tie your contentment to the furtherance of the gospel, you too will be content, for God can further the gospel in whatever happens to you personally. It is actually the only way to be content. You’d think Haman would have been content when everyone worshipped him, but instead he was miserable because one man didn’t (Esther 3:1-6). This shows that no matter how perfect your life is, you won’t be content either. It is human nature. You must find your contentment in the furtherance of the gospel.

If you haven’t yet attained that level of spirituality, remember Paul too had to “learn” it (Phil.4:11). We know he wasn’t content when he went to jail, for he thought he had to be free for the word to have free course (IIThes.3:1,2). Once he learned otherwise, he was content.

Summary:

“Strive for masteries” is a metaphor for boxing. The only other time the phrase is used, Paul speaks about running in a race and then says “I therefore so run” (I Cor. 9:24-26), then talks about someone who strives for the mastery and says, “so fight I” (ICor.9:25,26). See how he defines it as fighting? We know he meant boxing because he said he didn’t fight as one that beat the air (v.26), an allusion to shadow boxing.

These passages speak of boxing with two different opponents. The Corinthian passage is about boxing with their physical bodies (v.27), something the Corinthians struggled with (ICor.6:13). Paul wrote this to a church because this is a struggle all Christians must deal with. When Paul says he beat his body into subjection (ICor.9:27), a word that means he made his body his servant (cf.Jer.34:16).

But once you learn to beat your body into submission, you are ready for another boxing opponent. When Paul talked to Timothy about striving for the mastery, he was talking to a pastor, so he was talking about boxing an opponent only pastors and those involved in the work of the ministry would face, the defense of the truth of the gospel (Phil.1:7,27,30). You’ll notice that Paul spoke to the Corinthians about striving for the “mastery” singular, but to Timothy about “masteries” plural. That’s because you have only one body to subject, but many false teachers and doctrines to fight.

At the Isthmian games that were held in Corinth, athletes competed for “corruptible” crowns (ICor.9:25). It is said they were given olive leaf crowns. But we strive for the mastery for “incorruptible” crowns (ICor.9:25). In the context, this crown refers to reigning with Christ (IITim.2:12). “We shall judge angels” (ICor.6:3), though we may not wear literal crowns. Adam had dominion over the world, so he was king of the world, but he wore no crown that we know of. When the Jews were good they were kings of the world, but they wore no literal crowns. But when they “sinned,” we read that “the crown is fallen from our heads” (Lam.5:16). Similarly, our crowns will be symbolic of our right to rule and reign with Christ.

In the Isthmian games, “one receiveth the prize” (ICor.9:24), but “every one” can receive a prize when we strive for the mastery (IITim.4:7,8). Paul is drawing a contrast, not a comparison! If there was only one prize, Paul would get it!

But we must strive “lawfully” (IITim.2:5). Since we are not under the law (Rom.6:14,15), it must mean striving according to some other law. The Jews had the form of knowledge and of the truth in the law (Rom.2:17-20), but we have the form of truth in Paul’s epistles (IITim.1:13). These are the rules by which we must strive lawfully.

Paul uses another metaphor when he speaks of the “husbandman” or farmer (IITim.2:6). This is speaking of pastors and others who do the work of the ministry by planting and watering the seed of the Word (ICor.3:6). Men in the ministry must partake of the “fruit” that results from their labor, i.e., the financial fruit (ICor.9:7,11). Paul didn’t want Timothy to think that eternal rewards could be his only rewards. And he must “first” be partaker of this fruit. It’s only right, but too often people give God what is left, not what is right. What’s left after all the other demands on their money. God says His work should come “first.”

Paul told Timothy to “consider” these metaphors because when he spoke to the Corinthian “babes” (ICor.3:1), he explained the metaphors. But in speaking to a “man of God” like Timothy (ITim.6:11), he didn’t explain the metaphors, he expected Timothy could meditate on them and understand the point, as we’ve done in this message. Paul would also like us to understand that if the Isthmian athletes trained and abstained from rich foods and put all that effort into their games, shouldn’t we put that much effort and more into striving for the mastery?

Summary:

You’d think that the ability to wield a sword would make you a good soldier, but Paul says it is your ability to endure hardness. So it is not your ability to wield the sword of the Spirit that makes you a good soldier of Christ, it is your ability to endure the hardships that life and Satan send us. We’re all soldiers of Christ, the only question is if we are “good” soldiers. The same is true for being “ambassadors for Christ” (IICor.5:20). We all represent the Lord, the only question is, how well.

To be a good soldier, you first have to know your leader’s objective. Ours is to help “all men to be saved, and to come unto the knowledge of the truth” (II Tim. 2:4). Just as it is sometimes hard to give birth (Gen. 35:16), some-times it’s hard to give birth to a new believer, but we have to endure that hardness. It’s hard because pride makes people think they don’t need a Savior, and pride can harden a heart (Dan.5:20). Pride hardened Pharaoh’s heart when he refused to believe the God of his slaves was greater than his god (Ex. 8:32), and pride will harden a Muslim or Buddhist from believing your God is greater than his.

Jewish hearts can be just as hard as Egyptian hearts (Isa.6:6), and today they don’t want to admit the God of the Gentiles is where they have to look to be saved. Pride in their heritage causes them to kick against the pricks of con-science, as it did for Saul, and that’s “hard” for them (Acts 9:5), but it is hardness we must endure to reach them. And it can get frustrating, especially since many never believe. But God says we can declare victory as good soldiers if we present the gospel either way (IICor.2:14,15).

When it comes to leading believers to a knowledge of the truth, we must sometimes endure the hardness of those who don’t even want to hear it (cf. Jer. 19:15). You also have to be able to endure the hardness of “hard questions” (cf. IIChr.9:1) by being able to answer them. Even if you can answer their questions, you sometimes have to endure the “hardness” of heart the Lord ran into (Mark 3:1-5). Theirs was caused by pride in their law over the sabbath, and we have to endure that kind of hardness from 7^th Day Adventists and Baptists and others who cling to the Law if we want to bring them to a knowledge of the truth. We some-times even have to endure the hardness of those that speak against us (Acts 19:9), but love “endureth all things” (I Cor. 13;4-7). The Lord loved people enough to endure the cross for them (Heb.12:3), can’t you endure a little hardness?

A good soldier also can’t get entangled in the affairs of this life (IITim.2:4). He’s talking primarily about politics and government. The Greek word for “warreth” is used in IPeter 2:11, where resisting the government (v.13) wars against your soul. The word for “affairs” is pragmateiais, from which we get pragmatism, which are things “pertaining to business, specially civil or government business.” The first time “affair” is used is about affairs of state (IChron.26:32), as it is in Daniel 2:49.

“Entangle” is also used in connection with governmental things (Mt.22:15-17; II Pe.2:10,20). The reason Paul has to warn us about this is because it has always been easy for God’s people to get entangled in these things (cf.Pr.24:21). But politics are not your fight. God told Israel not to fight the Edomites (Num.20:14-22) because they were just passing through, their home was not Israel’s home (Deut.2:2-5). Well, this world is not our home, we are just passing through. It is undispensational to try to fix the government, for God has a plan to do that at the 2^nd Coming of Christ, a plan that won’t even begin until our dispensation ends.

We must avoid all entanglements of life, for we are doing the great work of edifying the Body of Christ with a knowledge of the truth, and we dare not come down from that to lesser causes (Cf. Neh.6:2-4).

Summary:

Paul tells Timothy to “be strong” (2:1) because so many hadn’t been (1:15). Moses told Joshua to be strong in the law (De.11:8), but Paul told Timothy to be strong in grace. If Joshua was strong in the law, Israel would conquer their enemies (Lev.26:3-7). But Paul tells Timothy to be strong in grace because we’re not in the business of conquering God’s enemies in the dispensation of grace.

The Canaanites were the seed of the fallen angels in Genesis 6 and so had to be exterminated (Deut. 20:16). You have to be strong in the law to believe God when He said to kill even women and children. But we’re told to be strong in grace because God expects us to save His enemies, not kill them.

That’s why Paul told Timothy to be strong “in the grace that is in Christ” (2:1). What did the grace that is in Christ do to an enemy named Saul? Saved him! (ITim.1:13,14). The grace that is in Christ saves, it doesn’t kill, and that’s the grace we’re to be strong in.

Do you know what God says about conquering our enemies under grace? He says they’re more likely to conquer us (Rom.8:36,37). But if you can lead them to Christ, you are “more than conquerors” of God’s enemies. The Lord could have conquered Saul, but all He would have gotten out of that was a dead enemy. When He instead saved him, He more than conquered him, He got an apostle to spread grace to the world. Of course, you have to be strong in grace to send missionaries to Muslim countries where they are killing Christians, but that’s what Things To Come Mission is doing! And what we must do if they start killing us “all the day long” in this country.

In the context, we must also be strong in grace to believers who depart from the faith (1:15). Timothy was sickly (ITim.5:23), so he needed to be strong in the grace that is sufficient when we are sick (IICor.12:7-9). Since there is a natural tendency to let grace turn into lasciviousness (cf.Jude 4), we must be strong in the grace that teaches us to deny ungodliness (Tit.2:11,12). We don’t want to presume on God’s grace as the Jews did. They received grace through animal sacrifices, but God had to tell them to stop bringing them while keep sinning (Jer.7:9,10,21-23). God originally told them to obey and only gave them the sacrifices system as a safety net in case they sinned, but they were using the safety net as a hammock to lounge in sin. We dare not lounge in sin and presume on the grace God gave us through the blood of Christ. Christ died for us to deliver us from sin, not to sin (Jer.7:9,10 cf. Gal.1:3,4).

We must also be strong in the grace of giving (IICor.8:1-7). Then tell others to be strong in grace (IITim.4:2). You have to be strong in grace to remind someone in the hospital of IICorinthians 12:7-9.

Catholic theologians use II Timothy 2:2 to say that what we have “heard” in oral traditions should be passed on to men as well as what we read in Paul’s epistles (cf. IIThes.2:15). But even oral traditions dating back to Christ can be wrong in no time (John 21:21-23). The only reason Timothy passed on the traditions he heard is because he knew he heard them from Paul (IITim.3:14).

When Paul committed the grace message to Timothy, that’s a strong word in Scripture. Any time the Bible isn’t talking about committing a sin, a commitment in God’s Word is a serious thing. Joseph’s master committed all that he had to him (Gen.39:4-8). The psalmist committed his spirit to God (Ps.31:5). The Lord committed Himself to the Father to judge our sins on Him (IPet.2:21-23). So when God committed the message to Paul (ICor.9:17; IICor.5:19; Gal. 2:7; ITim.1:11; Tit.1:3) who committed it to Timothy (IITim.2:2), I have to conclude it is just as serious a thing.

Don’t choose not to get involved in the ministry thinking you can’t be “faithful” (IITim.2:2). Moses killed a man and ran from God for forty years but God called him faithful (Heb.3:5). Sarah laughed when God told her she’d have a son in her old age, but God called her faithful (Heb.11:11). Being faithful doesn’t mean you never fall, it means you never quit, you never give up!

Summary:

Paul told Timothy to “charge the rich” in a dispensationally different way that the Lord charged them (Mark 10:17-21) when He was preparing them for the Tribulation when the beast will issue his mark and God’s people won’t be able to buy food without it. In that day, the rich will have to help the poor survive. But we’ll be raptured before the Tribulation, so God’s instructions to the rich today are different.

They must be warned not to be “highminded,” which is the opposite of “lowliness of mind” (Phil.2:3), esteeming others to be better than you. Riches make the rich think they got what they got because they are better than others (Dan. 4:30). Nebuchadnezzer knew better (Dan.2:37), but riches and power lift a man with pride. Even believers! (Deut.6:10-12; Hos.13:6).

Even under grace, God prospers us (ICor.16:2). And it is interdispensationally true that the good of a man’s labor is something “God giveth him,” along with the “power” to eat it (Eccl.5:18,19). You couldn’t eat the food you buy with the money you earn without the teeth and digestive system God gives you. God gave you life (Acts 17:25). You may draw your own breath, but only with lungs God gave you.

The rich should also be charged not to “trust in uncertain riches” (Pr.27:4) but in “the living God.” Timothy was in Ephesus, where they worshipped a dead god, Diana. She was making her worshippers wealthy (Acts 19:25), but those riches proved uncertain when Paul destroyed their industry. The living God may not make you rich, but He “giveth us richly all things to enjoy.” The rich can’t enjoy what they have, not as you can, because they are subject to the bondage of death (Heb.2:15), whereas you don’t fear death. But you can richly enjoy what little you have because you know where you’ll be spending eternity.

“Do good” is what we should all do (ITim.6:18), but the Lord could “do good” in a way only He could (Acts 10:38), and the rich can do good in a way only they can financially. Women are similarly uniquely able to do certain “good works” (6:18 cf. 5:10) and so should do them, as the rich should do the works they are uniquely able to do (Tit. 2:14)

“Ready” to distribute (6:18) means prepared and inclined to, meaning the rich shouldn’t lock up all their riches in long term investments, but have some available to help others. “Distribute” is always used for giving to the poor, while “communicate” is always used for helping the ministry. The rich should help with both, as we all should.

Giving to others might seem like loss to the rich, but Paul calls it a good work, and good works are “profit,” not loss (Tit.3:8). Because in giving, the rich are “laying up in store for themselves a good foundation” (ITim.6:19).They should store up riches in heaven. Investing in eternity lays up “a good foundation against the time to come” in eternity. If believers are to “edify” one another, that must mean in life you’re building a building. But the building of your life is just the foundation of your eternal building. Good works don’t help you obtain eternal life, they just help you “lay hold” on the eternal life you already have. Pastors do this by the good work of fighting the good fight (6:12), the rich do it by giving. If they don’t, it probably means they have laid hold on this life instead of their eternal life.

Finally, Timothy is told to keep that which was committed to him (6:20). Paul doesn’t say what it was, but we know from comparing Scripture that it was the gospel of grace first committed to Paul (ITim.1:11) and the form of sound words God gave Paul (IITim.1:13,14), the grace message.

Paul warned of “profane and vain babblings,” words his enemies used of him. They said he was babbling “vain” things when he taught the resurrection (Acts 17:18; ICor. 15:14,17. These were “oppositions of science falsely so-called” based on the science of physiology (ICor. 15:35). Paul answered with the science of agriculture (36-38).

Timothy silenced these babblings, but by the time Paul wrote IITimothy the “profane and vain babblings” (IITim. 2:16-18) had misplaced the resurrection instead of denying it. This “overthrew the faith of some” (cf. ITim.6:21).