8. Even though chatter leads to foolish teaching and immorality, what confidence can a Christian leader have (2:19)?
What is the nature of our confidence? Is it confidence in the fact that false teaching will never prevail? This seems unlikely, both in the light of verse 17 ("their talk will spread like gangrene") and of personal experience. I think the injunction is to encourage us to continue to faithfully teach and preach the Word (v.15) so that we can be "approved" by God. Faithful ministry will bear fruit. The 2 reasons why we can be confident in doing this are because:
1. God Himself knows that we belong to Him. He is the one who called and chose us from before the foundation of the world. He will keep us spiritually secure until glory.
2. True faith from God is reflected in holy living, and right teaching. The false teaching spread by some is evidence that they are not truly of the Lord. This may not be initially clear on first contact with people, but a more long-term observation of their life and thinking will confirm if they are saved or not.
The false teaching Paul refers to here (v.18) may be a variant of that which he addressed in 1 Cor 15 ("how can some of you say that there is no resurrection of the dead?"). Here is an error or saying that our resurrection is past, and that there is no further bodily resurrection, perhaps because the body for Gnostic teachers was undesirable, and a physical resurrection therefore also undesirable. This undercuts the orthodox Christian view of our bodies as something good that God created, and that we are to keep as a temple of the Spirit, and look forward for glorification of. I also think that in a more modern day context prosperity gospel teachers talk as if they have already received all the benefits of our final resurrection ("the resurrection has already happened.") and thus share in another error of the Corinthians: " Already
you have all you want! Already you have become rich! Without us you
have become kings! And would that you did reign, so that we might share
the rule with you!" (1 Cor 4:7-9)
9. a) What is Paul's point in 2:20-22?
The 'great house' is God's house, the Church. Is this the true church? Or the professing church?
What are the 'vessels'? These can be for 'honourable' or 'dishonourable' use. Does this refer to Christians only, or to true believers and false believers?
The 'honourable' vessels are those that are '1) set apart as holy, 2) useful to the master of the house, 3) ready for every good work'. Even the vessels for 'dishonourable' use can be used, though - so I do not think that this is a description of unbelievers, but of true believers who have not pursued moral and doctrinal purity. (Having said that, I also believe that God 'uses' even non-believers for His good purposes). We are thus encouraged to be zealous for truth and holiness.
An alternate interpretation (Stott, BST series) is that Paul has changed the metaphor for good and bad teachers from "workmen" to "vessels" as he refers to teachers, not ordinary Christians. This is on the basis of the usage of the Greek word for vessel elsewhere (Ac 9:15). In this view, the vessel is to carry Christ's name before unbelievers. I do not find this view very convincing, because Paul immediately says "So..." in v.22, encouraging Timothy to guard his character. It is therefore Timothy's moral qualities and demeanor that are in view, not his teaching. These verses therefore encourage Timothy (and us) to look for greater roles in service to God.
b) What does his point have to do with 2:16-19 and 2:23-26?
So the 'honourable' and 'dishonourable' vessels are also a reflection of the usefulness of those who hold deviant views of Christian doctrine, whereas TImothy himself is to make sure that he guards what makes him a 'honourable' vessel, and thus increases in usefulness.
10. Paul speaks of fleeing evil desires (v.22) in the context of avoiding arguments and being prepared to counter false teachers in a godly manner. Can you think of any evil desires that might interfere with a person's effort to act as in 2:22-24?
The good qualities mentioned in these verses (righteousness, faith, love, peace, a pure heart, not quarrelsome, kind to everyone, able to each, patiently enduring evil, gentle with correcting opponents) are balanced with warnings to flee youthful passions and to avoid foolish, ignorant controversies that breed quarrels. What are these "youthful passions"?
I think the verse is often taken to refer almost exclusively to lust. But the need to assert one's opinion and identity because of insecurity is probably more relevant here. There is also the likelihood of self-indulgence in one who has not yet learned to master his or her own appetites and therefore does not know how to handle impulses to maximize comfort, praise, fame and possessions. Youth also tend to be impatient, perhaps because they have not yet sufficient experience of the ordinary limitations of life as well as failure of self and others.
What guidelines would you give a church for dealing with people in its midst who deny central Christian doctrines? Look for some guidelines in the New Testament.
- We can avoid pointless discussions with them (v. 14, 16). We are not to throw pearls before swine (Mt 7:6)
- Correct them with gentleness (2:24-25)
- But we must engage in necessary discussions when the truth of the gospel is at stake (Ac 15:1-21) , especially if a Christian leader is involved (Gal 2:11).
Why is it wise to 'flee' youthful lusts (2:22) but to 'refuse' foolish arguments (2:23)? What is the difference, if any?
"Lusts" are sinful and are to be actively avoided by running in the opposite direction. (c.f. 1 TIm 6:11 "But as for you, O man of God, flee these things"). "Arguments" are foolish but not sinful to engage in, merely unwise. I see a more passive attitude where we don't have to do anything with 'avoiding', as opposed to 'fleeing'. The injunction to 'flee' is standard when dealing with temptations (1 Cor 6:18, 10:14;), although we are told to 'resist' the devil (Jas 4:7)
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