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Topic: 2 timothy 2.15 A closer look – the dispensationists key scripture
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epouraniois
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Paul deliniates the worthy walk, the fruit of the believer practicing the doctrine set forth in the first three chapters:
Endeavoring to GUARD the UNITY of the Spirit in the bond of LOVE.
There is
one body,
and one Spirit,
even as ye are called
in one hope of your calling;
One Lord,
one faith,
one baptism,
One God and Father of all,
who is above all,
and through all,
and in you all.
Eph 4:3-6
This sevenfold unity is composed of seven units - and to tamper with the repeated word ‘one’ is to deny inspiration and to destroy the apostle’s insistence. We can no more believe that ‘one’ baptism means two, i.e., ‘water and spirit’ than we can import plurality into the realm of faith, hope or the Lordship of Christ.
To make excuses to tamper with it is nothing less than disbelief. To tamper knowingly or unknowningly with the unity which we are commissioned to be guarding can in no way be guarding, wherein the HS reminds us:
1Ti 1:19
Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck
Tit 1:9
Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
2Ti 2:2
And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
2Ti 2:3
Thou therefore endure hardness, as a good soldier of Jesus Christ.
2Ti 2:4
No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.
2Ti 2:5
And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.
2Ti 2:15
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
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epouraniois
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My memory is failing, could you show me where Paul was baptized in water?
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I would pray remembrance to the Lord for all readers that God does mean what He says, regarding baptism:
John Baptist
Water ONLY = 1
with promise of
spirit baptism
Acts Period
Water --- and --- Spirit = 2
Mystery
Spirit ONLY = 1
After Acts 28, and the revelation of the Mystery we enter into a calling where shadows give place to the reality of the fulness of Christ (Col. 2:17).
Baptism in the epistles of the Mystery is either that which unites the believer with the death and Resurrection of Christ (Col. 2:12) or by which the believer becomes a member of the Church which is His body (Eph. 4:5).
Owing to the failure o fteachers to discern the change of dispensation consequent upon the setting aside of Israel at Acts 28, brings a failure to discern the extreme difference that exists between baptism as taught in the earliest part of the New Testament, or even in the earlier epistles of Paul and as it is taught in the epistles of the Mystery.
Again, if one wants to prove that there is no difference between earth and heaven, of one baptism and two, please just make a list, listing all the similarities of that which is written before Acts 28, and that which is written afterwards.
I would be most greatful to read such a study, as would many I am sure.
Any takers?
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Caretaker
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We want God's Truth not the horrendous wresting of scripture by the Pauline hyper-dispensationalist.
One can see the horrendous divisions of the Word as these proponents discard the Four Gospels, the Book of Acts, and any of the Pauline Epistles prior to His incarceration, as having any relevency for the Believer. As they declare these were written "To the Church but not For the Church."
This negates the sermon on the Mount as being for the Believer. This declares the Great Commission as being not for the Believer. This declares that John 3:16 would not be for the Believer. In essence they relegate the very Words of Christ to ONLY Israel and as having no validity for the Church today.
The Lord rebuke this false teaching this heresy of corruption and destruction, this hyper-dispensationalism.
http://solascriptura-tt.org/Seitas/HeresyCalledHyperDispensationalism-Ruckman.htm
The Bible Rebuke of the "Hypers"
I. The "DISPENSATION" of Ephesians 3:2 was the grace which God gave to Paul to preach (Eph. 3:7, 1 Cor. 3:10, Col. 1 :29). Grace was "DISPENSED" to him. The "GRACE OF GOD" is found in every period of time (Gen. 6:8, Exod. 33:13).
II. The age of the ONE BODY and the "Church of the ONE BODY" began in
Matthew 27 (see Eph. 2:12, 16) with 12 Apostles "IN CHRIST" (Rom. 16:7)
before Paul was saved (John 17:21, 23).
III. Paul was baptized in water (Acts 9:18) and baptized some of his converts (Acts 16 33; 18:8, 1 Cor 1 14-16), even though he was an evangelist.
IV. Paul COMMANDED NO ONE to attend church, pass out tracts, prosylete
Baptists who are already saved, or argue about water baptism.
V. He DID baptize (1 Cor. 1:14-16) and only thanked God that people weren't
baptized in his name (1 Cor. 1:14-18). Paul was not sent by Mark 16:16-18
but he is the only Apostle who fulfilled that commission.
VI. The Corinthian converts who were baptized by ONE Spirit into ONE BODY (1Cor. 12:13) were baptized in water (Acts 18:8)
The False Teachings Of Hyper-Dispensationalists:
I. PETER AND PAUL PREACHED "DIFFERENT" GOSPELS. If they did then Peter was cursed (Gal. 1 :8-9). God taught Peter the Gospel in Acts 10:43, which he publicly acknowledges in Acts 15:11, while ALL ARE PRACTISING ATER BAPTISM.
II. REPENTANCE SHOULD NOT BE PREACHED IN THIS AGE. Paul preached it constantly (Acts 20:21) and asked exactly what John the Baptist asked for when he preached it (Acts 26:20). Paul did this after writing Romans 16:25-26.
III. THE "BODY" COULD NOT HAVE BEEN AT PENTECOST BECAUSE NO ONE MENTIONED IT. Neither did anyone mention the complete abolition of the Law (Levitical) or the fulfilling of the Law (Acts 13:38-40) though both (Col. 2:14-16) were accomplished FACTS (Gal. 3:13).
IV. MATTHEW 28:19-20 IS LIMITED TO THE TRIBULATION. Pure conjecture (see 1 Tim. 6:3, written to saints in "THE ONE BODY). The "ALL THINGS" of Matthew 28:20 does not include all PRECRUCIFIXION instruction, which is apparent to anyone by comparing Matthew 10:1-10 with Matthew 28:19-20 and John 13-17.
The Tribulation had NOT begun in 33 A.D. Note: "UNTO THE END OF THE WORLD."
V. PAUL WAS DECEIVED ABOUT WATER BAPTISM AND THE "ONE BODY" UNTIL HE WROTE EPHESIANS 3-4 (after Acts 28). Then he sinned against God in not confessing it. He sinned against YOU in not telling you straight out in plain clear-cut commands (note: 1 Thess. 5 and Rom. 14) not to make the same mistake. Every Christian leader in the New Testament was baptized in water: none of them "REPENTED" of such an action.
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A Servant of Christ,
Drew
1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..
Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002
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epouraniois
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quote:
Bullinger failed to understand that just as the inner and outer man can be one man, so the inner Spirit baptism and outer water baptism can constitute one baptism.
This is totally illogical and against Scripture.
Eph 4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
Eph 4:5 One Lord, one faith, one baptism,
Eph 4:6 One God and Father of all, who is above all, and through all, and in you all.
If one baptism means two baptisms, then one Lord can mean two Lords &c, &c.
This is why we are to stick to Scripture and not interject man's phylosophy into it.
What do we want here anyway, man's understanding or God's?
furthermore, Paul doesn't leave it there, but opens up the mystery further, showing forth that all the types and shadows were pointing to the real, and as Israel was to put away childish things and grow up unto perfection, the church which is His body is given no such types or shadows, but is immediately brought forth to the very hieghts of the heavens far above all heavens to be seated with Christ there:
Eph 5:25
Husbands, love your wives,
EVEN AS
Christ also loved the church, and gave himself for it;
Eph 5:26
That he might sanctify and cleanse it [HIS BODY THE CHURCH] with the washing of water by the word,
Eph 5:27
That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
To apply this to whom it was never preached is to wrongly divide the word of truth.
To bring Israel and all past dispensations goes straight against God's own words that He does not change His mind, all Israel shall be saved, &c, &c.
That Peter had no idea of any gentile church beginning at the regular Jewish feast of Pentacost is evident by his reaction to being told to even speak to an outsider, wherefore he proceeds to practice what he will say, as he well knew the counsil would stone him to death for so doing, brings the pitiful practiced responce, who am i that i should withstand God?
Why would Peter even think of withstanding God, for if the gentile church began at Pentacost it would have been a time of great rejoicing that Israel was being united and bringing the word of the Lord to the nations as is their preistly duty.
That they did not Paul is led to exclaim:
1Th 2:16
Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always: for the wrath is come upon them to the uttermost.
And we know that before God sent the apostle to proclaim the Salvation of God to the nations, any gentiles during that lone 18 years of being graphed in contrary to nature did not have their own hope, but had Israel's blessings, which is not so after Acts 28:28, wherein it is revealed of the heavenly calling.
What is the hope of your calling?
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Caretaker
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he books of the Bible were all originally addressed to some particular hearer or company, and before we take all that is written in the Scriptures as truth for ourselves, we should observe several things which in reality will be but the application of "Right Division". If we hold the faith that is common to evangelical protestants we shall strenuously maintain the great doctrine of Justification by faith apart from works of the law, and by so doing we of necessity "divide" the Word of truth, for the law of Moses is equally as inspired Scripture as is the epistle to the Romans. And so the principle of right division enables us to say:
"While the Word of God is written FOR all persons, and FOR all time, yet it is true that not every part of it is addressed To all persons or ABOUT all persons IN all time". (How to Enjoy the Bible, Dr. E. W. Bullinger).
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http://www.mb-soft.com/believe/text/ultradis.htm
Acts 28 dispensationalism is sometimes called Bullingerism after its leading proponent, Ethelbert William Bullinger (1837 - 1913). Other writers holding this position include Charles H Welch, A E Knoch, Vladimir M Gelesnoff, and Otis R Sellers. Bullinger's analysis of the NT led to three dispensations where Acts 2 dispensationalism has two (Israel before Pentecost and the church after Pentecost). Bullinger's first administration encompassed the time of the Gospels when Christ offered the kingdom of Jews only and entrance was signified by water baptism. Second was the traditional period in Acts and the earlier NT epistles when the apostles offered the Jews participation in the "bride church" and practiced two baptisms, in water and in the Spirit. Third was the oneness of Jew and Gentile in the body of Christ addressed in Paul's prison epistles (Ephesians, Colossians, Philippians, 1 Timothy, Titus, and 2 Timothy) and entered by Spirit baptism alone.
Bullinger based some of his arguments upon dichotomies of words that did not refer to incompatible realities. For example, the ordinances of baptism and the Lord's Supper had to do with the flesh only and so had no place in the body of Christ alleged to be of the Spirit only. Bullinger failed to understand that just as the inner and outer man can be one man, so the inner Spirit baptism and outer water baptism can constitute one baptism. The church, as many recent studies have indicated, is made up of tangible people in bodies meeting together in visible gatherings for the purposes of ministering to the whole person, both spirit and body. Christ's reference to baptism in the Great Commission need not exclude it from application to today's church.
Spokesmen for the Acts 13 dispensationalism are J C O'Hair, C R Stam, and Charles F Baker, author of a major textbook, A Dispensational Theology. Baker's name is associated with the Grand Rapids Grace Bible College, which prepares people for ministry in Grace Gospel Fellowship and the Worldwide Grace Testimony.
Answering the Acts 28 dispensationalism. Baker notes that Paul's statement (Acts 28:28) does not mark the beginning of the body of Christ but should be understood in the past tense, the gospel had been sent to the Gentiles (R S V , N I V , and others). Baker also argues effectively for the unity of all the Pauline epistles in their teaching about the church. In Paul's letters he finds support for the practice of the Lord's Supper (1 Cor. 11) but not water baptism. Paul's transitional use of water baptism for Jews (he assumes) is not regarded as normative for Gentiles (1 Cor. 1:13 - 17). Baker interprets baptism in Rom. 6:3 - 4 as mere Spirit baptism, but as has been noted, it may best be understood as both inner Spirit baptism and outer water baptism.
In defense of Acts 2 dispensationalism Charles C Ryrie argues that the question is when God initially formed the church, not when it was first understood. Baker replies that God plainly stated what he was doing earlier, bringing in the consummation of all prophecy and offering the kingdom to Israel (Acts 2:16; 3:24). As late as Acts 11:16, he writes, the apostles preached only to Jews. However, Baker failed to quote Acts 3:25, which explains that through the Jews all people on earth will be blessed. Is the message in the early chapters of Acts to the Jews exclusively, or to the Jews first, in order that Samaritans and Gentiles also may be added to the church? Baker's attempt to divorce the Pentecostal reception of power from the Spirit's baptism cannot stand in the light of the total development in Acts. The church began when believers in the crucified and risen Christ were baptized by the Spirit into one body (Acts 2:38, 41, 44, 47; cf. 1 Cor. 12:13) to which the Spirit added Samaritans (Acts 8:17) and Gentiles (Acts 10:28, 34 - 35, 45 - 48; 11:18).
Baker's chief reason for objecting to Acts 2 dispensationalism is that what happened prior to Paul had been prophesied by the prophets, but nothing about the body of Christ was revealed before Paul. Such all or nothing reasoning is imposed upon Scripture, not drawn from it. The fact that Paul most fully understood, explained, and received the mystery of uniting Jew and Gentile in one body need not imply that Peter, Cornelius, and the Jerusalem church had grasped nothing of this truth (Acts 10:30 - 38; 11:1 - 18). Did not Jesus Christ lay the one foundation for the church and prepare the disciples to establish it? Robert L Saucy shows that the church is built upon the entire work of Christ's first coming and is sustained through his present leadership. But he also finds that the actual historical formation of the church occurred in Jerusalem on the day of Pentecost.
G R Lewis
(Elwell Evangelical Dictionary)\
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http://www.brethrenonline.org/books/ultrad.htm#ch1
It is right here then that we need to be careful, and not read into the Word of God ideas out of our own minds which are not really there. Through doing this, some have ignored dispensational truth altogether. Others have swung to an ultra-dispensationalism which is most pernicious in its effect upon one's own soul and upon testimony for God generally. Of these ultra-dispensational systems, one in particular has come into prominence of late years, which, for want of a better name, is generally called "Bullingerism," owing to the fact that it was first advocated some years ago by Dr. E. W. Bullinger, a clergyman of the Church of England.
These views have been widely spread through the notes of "The Companion Bible," a work partly edited by Dr. Bullinger, though he died before it was completed. This Bible has many valuable features and has been a help in certain respects to God's servants who have used it conservatively, but it contains interpretations which are utterly subversive of the truth. Some of Dr. Bullinger's positions are glaringly opposed to what is generally accepted as orthodox teaching, as, for instance, the sleep of the soul between death and resurrection; and it is a most significant fact that while he did not apparently fully commit himself to any eschatological position as to the final state of the impenitent, most of his followers in Great Britain have gone off into annihilation, and there is quite a sect in America who began with his teaching who now are restorationists of the broadest type, teaching what they are pleased to call universal reconciliation, which to their minds involves the final salvation not only of all men, but of Satan and all the fallen angels. These two views, diverse as they are, are nevertheless the legitimate offspring of the ultra-dispensational system to which we refer.
Briefly, then, what are the outstanding tenets of Bullingerism and its kindred systems? For one needs to remember that a number are teaching these ultra-dispensational things who declare that they are not familiar with the writings of Dr. Bullinger, and repudiate with indignation the name of "Bullingerism." There are perhaps six outstanding positions taken by these teachers:
First, inasmuch as our Lord Jesus was "a minister of the circumcision to confirm the promises made to the fathers," it is insisted that the four Gospels are entirely Jewish and have no real message for the Church, the Body of Christ. All might not put it quite as boldly as this, but certainly their disciples go to the limit in repudiating the authority of the Gospels.
Secondly, it is maintained that the book of Acts covers a transition period between the dispensation of the law and the dispensation of the mystery; that is, that in the book of Acts we do not have the Church, the Body of Christ, but that the word "ekklesia" (church, or assembly), as used in that book, refers to a different Church altogether to that of Paul's prison epistles. This earlier Church is simply an aspect of the kingdom and is not the same as the Body of Christ!
Third, it is contended that Paul did not receive his special revelation of the mystery of the Body until his imprisonment in Rome, and that his prison epistles alone reveal this truth and are, strictly speaking, the only portion of the Holy Scriptures given to members of the Body. All of the other epistles of Paul, save those written during his imprisonment and the general epistles, are relegated to the earlier dispensation of the book of Acts, and have no permanent value for us, but were for the instruction of the so-called Jewish church of that time.
Fourth, the entire book of Revelation has to do with the coming age and has no reference to the Church today. Even the letters to the seven churches in Asia, which are distinctly said to be "the things which are," are, according to this system, to be considered as "the things which are not," and will not be until the Church, the Body of Christ, is removed from this world. Then, it is contended, these seven churches will appear on the earth as Jewish churches in the Great Tribulation.
Fifth, the Body of Christ is altogether a different company, according to these teachers, from the Bride of the Lamb, the latter being supposed to be Jewish.
Sixth, the Christian ordinances, having been given before Paul is supposed to have received his revelation of the mystery in prison, have no real connection with the present economy, and therefore, are relegated to the past, and may again have a place in the future Great Tribulation.*
*As to this, these ultra-dispensationalists differ. Most of them reject water baptism entirely for this age. All of them are not prepared to go so far in connection with the Lord's Supper, but many of them repudiate it too.
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A Servant of Christ,
Drew
1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..
Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002
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epouraniois
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I cannot seem to stop typing:
This principle of interpretation "right division" observes the "sundry times" and "diverse manners" in which God has spoken, and these different "times" are called for convenience "dispensations". The Ages too have their differences, and Dr. Bullinger devotes seventy-five pages of the book How to ENJOY the Bible to the unfolding of what he has called "the one great requirement", the reading of which is illuminative. Given here are the subdivision of the theme as set out in the Index, but w/out quotations attached to these:
THE GREAT REQUIREMENT
As to the DISPENSATIONAL TRUTH and TEACHING.
(1) One part of the PAST not necessarily to be read into another part of the PAST.
(a) Matt. 10:5,6 and 28:19,20.
(b) Luke 9:3 and 22:35,36.
(2) The PAST not to be read into the PRESENT.
(a) Law and Grace.
(b) Imprecatory Psalms.
(c) The Sabbath.
(d) The Kingdom.
(e) The Gospels.
(f) The Sermon on the Mount.
(g) The Lord's Prayer.
(h) The Priesthood.
(i) Baptisms.
(k) The prophecy of Amos. Amos 9:11,12, Acts 15:14-18.
(l) The title "Son of Man".
(3) The PRESENT not to be read into the PAST.
(a) The Mystery.
(b) "Sons of God".
(c) The "Church".
(4) The FUTURE not to be read into the PRESENT.
(a) The Great Tribulation.
(b) The 144,000.
(c) Sundry Prophecies. Psa. 2, Isa. 2, Isa. 40.
(d) The Day of the Lord.
(5) One part of the FUTURE not necessarily to be read into another part of the FUTURE
(a) The Advents.
(b) The Resurrection.
(c) The Judgments. 2 Cor. 5:10, Matt. 25:31-36, Rev. 20:11-15.
(6) The truth and teaching of the CANONCIAL ORDER to be distinguished from the CHRONOLOGICAL AND HISTORICAL ORDER.
(a) The Tabernacle.
(b) The Great Offerings.
(c) The Four Gospels.
(d) 1 Samuel 16-18.
(e) The book of Jeremiah.
(f) The Pauline Epistles.
The books of the Bible were all originally addressed to some particular hearer or company, and before we take all that is written in the Scriptures as truth for ourselves, we should observe several things which in reality will be but the application of "Right Division". If we hold the faith that is common to evangelical protestants we shall strenuously maintain the great doctrine of Justification by faith apart from works of the law, and by so doing we of necessity "divide" the Word of truth, for the law of Moses is equally as inspired Scripture as is the epistle to the Romans. And so the principle of right division enables us to say:
"While the Word of God is written FOR all persons, and FOR all time, yet it is true that not every part of it is addressed To all persons or ABOUT all persons IN all time". (How to Enjoy the Bible, Dr. E. W. Bullinger).
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Let me see if I can help with this. Paul now, was a tent maker, and Timothy had been raised by a Jewish mother. Every Jewish lad would be memorizing Scripture by the age of 5. Paul says therefore, in 2Ti 3:15,
'And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus'.
Then:
2Ti 3:16
All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness
Although all Scripture is God-Breathed...
he has already given the instruction that it must be rightly divided.
Paul also says to hold fast the form of sound words.
So when Paul wrote these things, he points out to Timothy something we should be able to capitolize on, which is his Jewish upbringing. It is this word rightly dividing, which Paul is bringing to bear, as the whole of this epistle is one of remembrance - with tempo, for Paul's end is at hand, he had finished his course.
Pro 11:5
The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.
Pro 3:5
Trust in the LORD with all thine heart; and lean not unto thine own understanding.
Pro 3:6
In all thy ways acknowledge him, and he shall direct thy paths.
do you see it?
Paul brings to remembrance that which he knew Timothy would have no hesitation in connecting these two words, rightly dividing, direct they paths.
God directs His paths, God cuts straight. In fact, the very first of the Lord's ministry, He opened the Book, and proceeded to rightly divide the word of truth.
So Paul is using both the LXX, which Timothy grew up reading, and his tent making skills to the forefront of this instruction.
When we add then, try the things that differ, rightly dividing the word of truth, comparing spiritual with sprititual, we should be able to discern where God has made seperate, and where God has joined together.
Acts 28:28 is the key. It is where the dispensational division is set, and set by the Lord. On one side Paul is in bonds for the hope of Israel, on this side of the dividing line he is the prisoner of the Lord for you nations.
On the other side of Acts 28:28, he preaches none other things but Moses and the prophets, but on this side of the dividing line Abraham, Issac and Jacob are not mentioned, neither is the coming of the Lord, and neither is there any more talk of the Jewish kingdom coming, nor of their earthly inheritance.
Paul is given to speak of Christ's new revelation, a newly created body of believers having nothing to do with the former things whatsoever.
The only things that are the same is Salvation by the blood on the tree through Grace.
God the Father doesnt even have the same name anymore. Before Acts He is 'the God of Abraham Isaac and Jacob', but here, like everything else being taught, it is higher, He becomes 'the God of our Lord Jesus Christ, the Father of glory'.
Before Acts 28:28, the teaching was they kingdom come on EARTH, but now it is 'Set your affection on things above, not on things on the earth'.
I hope that helps a little bit, but Paul says the only way to understand this is through prayer.
We can show the verses, but until God opens the eyes of understanding, it is unsearchable.
Eph is two-fold, ch 1-3 is the doctrine, is the schooling for our learning. ch 4-6 is the practical application, or the walk of one who had mastered the first three chapters.
Being that in 6,000 years, God has only sent one apostle to the nations to bring and make known what is the hope of His calling, it is appearent to me that these are the epistles wherein lie truth for today.
We are not being called to a past dispensation, but the present one, the one which Paul writes completes the word of God. It is these prison epistles which have our name on the preverbial envelope.
One wouldn't think of stealing one of the family members free gifts if they were found in their envelope, yet Christians get really upset when they are told they have their own hope and calling which does not have to do with Israel's earthly gifts, but DOES HAVE TO DO WITH every blessing which is spiritual that God has to give in heavenly places seated with Christ far above all as the very light of glory.
I don't know anymore why people get upset about going to heaven, but they do get very very upset when they find out Israel's blessing are in the earth and the church's blessings are in heaven.
There was a time when I seemed to be confused about this, but I cannot recall any of that now.
Anything I can do to help, this is why I am here, to help point to the verses.
Please do become at least as familiar with the letters written to all nations as you all are of Israel's letters.
These things have gone out from the Lord's mouth, and shall not return unto Him void.
He is looking for overcomers today as He was with Israel.
Another differece:
Israel was to be a light unto the gentiles, and she shall be.
The church is showing something of the manifold wisdom of God to the principalities and powers, not those upon the earth.
Adam was to guard the garden of God, but cherubim had to take that on. It is given to the church which is now to do this very thing. This church wherein we are offered membership is very different than anything ever before. Israel's place is in the earth. They are His earthy people. The church's place is in heaven far above all, that He have a family both in heaven and in the earth. These are the all in all things.
2Ti 2:15 Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
This verse divides naturally into three parts:
(1) The approval of God.
(2) The unashamed workman.
(3) The essential principle of interpretation.
In chapter one of 2 Timothy there is an anticipation of the great principle of right division, for the Apostle emphasizes "the testimony of the Lord and of me His prisoner". He refers to that calling that goes back "before age times" but is manifest "now" that he is a prisoner. He draws attention to his own special ministry to the Gentiles and the "GOOD DEPOSIT" entrusted to him and afterwards committed to Timothy, when he urged upon him the importance of having a pattern of sound words which he had heard of him, and in chapter two he exhorts Timothy to commit to faithful men "the things he had heard of him". What is all this but the application of right division? Here a distinction between the Apostle's earlier ministry and his "prison ministry" is intimated. Here is a recognition of the distinctive calling of Ephesians one, "before the foundation of the world". Here is the claim that the apostle, preacher and teacher of the Gentiles, is Paul, and here the distinction is made between "that good deposit" and other parts of God's purposes.
If Timothy is to be unashamed of his work he must know and appreciate these distinctions, otherwise (by occupying himself with service that belongs to other callings and dispensations, and so not being engaged in "God's building"), his work, being revealed by fire, will be found worthless.
In the Bible used by Timothy occurs the following verse:
Pasais hodois sou gnorize auten, hina orthotome tas hodous sou
(Paroimai 3:6).
"In all thy ways acquaint thyself with it (fem. ref. to sophia wisdom, in verse 5) m order that it snag rightly divide thy paths" (Prov. 3:6).
We find the same word in Proverbs 11:5, where it is again used of a "way". These are the only occurrences in the LXX. We are not now concerned with the differences here observable between the A.V. and the L but are desirous that all shall see that the words used by Paul in 2 Timothy 2:15 and known by Timothy are identical. _
Orthotomeo, "To rightly divide".
Tempo, "to cut", does not occur in the N.T. but several combinations of the word are found.
"Sharper", Tomoteros. "Sharper than a two-edged sword" (Heb. 4:12).
"Sharply", Apotomos. "Rebuke them sharply" (Tit. 1:13).
Peritemno and peritome refer to circumcision, and there is no need to stress the literal meaning of either the Greek or the English. The word finds its place in our own language, and in such surgical expressions as anatomy, tracheotomy, and phlebotomy, the primary meaning of cutting is retained unaltered.
Hence, we can say that the Scriptures refer to three companies or classes, "Jew, Gentile and Church of God", or we can say that the Scriptures relate to three spheres of blessing, "The Earth, The Heavenly Jerusalem and Far above all". Yet again, the Scriptures are concerned with The Kingdom of Israel, The Bride of the Lamb and the Church which is His Body. Some of the epistles are specifically addressed to the Dispersion.
"To the twelve tribes which are scattered abroad, greeting" (Jas. 1:1).
"To the strangers scattered through Pontius . . . Bithynia" (1 Pet. 1:1).
To which should be added the epistle to the Hebrews, for Peter, writing to the Dispersion said, "our beloved brother Paul . . . hath written UNTO You" (2 Pet. 3:15).
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timspong
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Thanks, a great Analogy for the "fear of God" as well as for "straight paths".
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Yours in Christ
Timothy Michael Spong
Posts: 146 | From: Lagos, Nigeria | Registered: Nov 2005
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WildB
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I once was a lad that took the helm of a great US Navy ship. My instructions to steer coarse 210 , nothing to the right.
You see we were moving down the coast of Mexico and the Japanise current was pushing the current against shore.
So anything to the right of coarse would of left us on the rocks in the morning.
But let me mide you I took helm under instruction by pride.
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That is all.....
Posts: 8775 | From: USA, MICHIGAN | Registered: Mar 2004
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timspong
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2ti 2:15 Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
This seems to come up again and again as the key scripture in dispensation theology.
I think the main point of contention here is the word “dividing”. The Greek word is Orthotomeo and from Strongs it means:
ojrqotomevw Orthotomeo (or-thot-om-eh'-o);
Word Origin: Greek, Verb, Strong #: 3718
1. to cut straight, to cut straight ways
a. to proceed on straight paths, hold a straight course, equiv. to doing right
2. to make straight and smooth, to handle aright, to teach the truth directly and correctly
This can hardly be interpreted as cutting Gods word up into sections to dispense to various groups.
From the following scriptures we can see that the Word of God is His Spirit speaking to our spirit not our intellect. The Holy Spirit is our interpreter John (& Paul et al) are just tools (a pen) and not the author. Who he is writing to and at what time is virtually immaterial, as Gods Word is eternal and transcends all space and time and all contexts.
Joh 6:63 "It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.
Heb 4:12 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.
1co 2:13 These things we also speak, not in words which man's wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual.
1co 2:14 But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.
In other words: Paul likens the Word of truth to a road being built or a furrow being plowed, both of which must be straight. The good workman must be accurate and clear in his exposition of God’s Word, keeping to the road himself and making it easy for others to follow. “Dividing” does not mean to segment it, but to rightly discern its truth by capturing the spirit of the Word.
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Yours in Christ
Timothy Michael Spong
Posts: 146 | From: Lagos, Nigeria | Registered: Nov 2005
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