Carefully study to present thyself approved unto God, a workman that needeth not to be ashamed, rightly handling the word of truth.

“Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent." Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, "occupying ourselves with things good and comely before God and also before men." For this is comely, that God be glorified in us in all things.”

“"Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." Everywhere this "not being ashamed"! And why is he ever so careful to guard him against shame? Because it was natural for many to be ashamed both of Paul himself, as being a tent-maker, and of the preaching, since its teachers perished. For Christ had been crucified, himself was about to be beheaded, Peter was crucified with his head downwards, and these things they suffered from audacious and despicable men. Because such men were in power, he says, "Be not ashamed"; that is, fear not to do anything tending to godliness, though it be necessary to submit to slavery or any other suffering. For how does any one become approved? By being "a workman that needeth not to be ashamed." As the workman is not ashamed of any work, so neither should he be ashamed who labors in the Gospel. He should submit to anything. "Rightly dividing the word of truth." This he hath well said. For many distort it, and pervert it in every way, and many additions are made to it. He has not said directing it, but "rightly dividing," that is, cut away what is spurious, with much vehemence assail it, and extirpate it. With the sword of the Spirit cut off from your preaching, as from a thong, whatever is superfluous and foreign to it.”

“Above, the preparation for martyrdom was set forth; here the exhortation to it is set forth, and first he sets forth in advance the example of the reward; second, the example of martyrdom, at in which I labor; third, he shows the connection of the reward to martyrdom, at faithful is the saying. For the reward of the precious death of martyrdom is the glorious resurrection, the example of which preceded in Christ our head. And therefore he says be mindful, etc., as if to say: our Lord Jesus Christ — supply: keep him in mind against tribulations. Prov. 3:6: In all your ways think on him, and he will direct your steps. For there are many things to be thought about in him, but especially the resurrection. To this all things are ordered, and especially the whole state of the Christian religion. Rom. 10:9: If you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. And note that he says raised up, because although the Father raised him, yet he also rose by his own power, and he is the first of those rising, 1 Cor. 15:20. But because he rose according to human nature, and died, of the seed of David. Rom. 1:3: who was made to him of the seed of David according to the flesh, et cetera. According to my Gospel, that is, preached by me. 1 Cor. 15:1: But I make known to you the Gospel which I preached to you. He who preaches the Gospel is a minister of the Gospel, just as he who baptizes is a minister of Baptism. Yet it cannot be said "my Baptism," but "my Gospel" can be said thus. And this is so because exhortation and solicitude contribute much. Then, when he says in which I labor, he shows himself as an example of martyrdom, and first its punishment; second its cause, at therefore all things. Now he shows three things to be in the punishment, namely bitterness, reproach, and constancy. Bitterness, when he says in which, namely in preaching the Gospel, or for which I labor, that is, I am afflicted, and this even unto bonds, because when he wrote this epistle, he was at Rome in bonds. Eph., last chapter: the ministry of the Gospel, for which I act as ambassador in a chain. Reproach as regards unbelievers, when he says as an evildoer. For Christians then were reputed the worst. Lc. 9: Blessed will you be when men hate you, and separate you, and reproach you, et cetera. Christ too was condemned, as an evildoer. Is. 53:12: and he was reputed with the wicked. But he shows constancy, when he says but the word of God, et cetera. For although the body is bound, yet the word of God is not bound, because preaching came from the will of the apostle, which is free, especially on account of the efficacy of charity, which fears nothing. Rom. 8:38: For I am certain that neither death, nor life, et cetera. Because, as it is said in 1 Jn. 3:20, God is greater than our heart. And it is said that, existing in bonds, he converted many. Then, when he says therefore I endure all things, he shows the cause, because it is not the punishment that makes a martyr, but the cause. Now the cause of martyrdom is twofold, namely for the sake of divine honor, and the salvation of one's neighbor. For the sake of God indeed, because Rom. 8:36: for your sake we are put to death all the day long. For the salvation of neighbors, because he says here for the sake of the elect. Jn. 15:13: Greater love has no one, than that someone lay down his life for his friends. 1 Jn. 3:16: because he laid down his life for us, and we ought to lay down our lives for the brethren. And he says for the sake of the elect, because whatever good things happen, they redound especially to the good of the elect, not of the reprobate. And how? That they too may obtain salvation. But is the Passion of Christ sufficient? It must be said that it is, effectively, but the passion of the apostle was expedient in two ways. First, because it gave an example of persisting in the faith; second, because the faith was confirmed, and from this they were led to salvation. And this in Christ, that is, which comes to us through him. Matt. 1:21: for he will save the people from their sins. And this not only salvation, present in grace, but also with heavenly glory. Matt. ch. 5:12: your reward is abundant in the heavens. Then, when he says faithful is the saying, he sets forth the connection of the reward to the merit of martyrdom. And first he sets forth the attestation; second, the consequence, at for if we have died together; third, he confirms it by testimony, at these things put in remembrance. He says therefore faithful is the saying, that is, the word which I shall say is faithful. Apoc., last chapter: these words are most faithful, et cetera. Then, when he says for if, et cetera, he sets forth the consequence. And first concerning the reward of the good; second concerning the punishment of the evil, at if we deny. In the reward of the good there are two things, namely restoration through the resurrection, and the addition of glory to which they will rise. And therefore first he shows that through Christ one comes to the restoration of life; second that through him one comes to the resurrection, at if we endure. He says therefore if we have died together, namely with Christ, and this through the reception of the sacrament in Baptism. Rom. 6:4: for we are buried together with him through Baptism into death. Likewise through penance, by mortifying ourselves. Gal. 6:24: those who are Christ's have crucified their flesh with the vices and lusts. Likewise by dying for the confession of truth, just as Christ also did. Ps. 115:15: Precious in the sight of the Lord is the death of his saints. If therefore we have died together, we shall also live together, that is, just as he rose, so shall we too. Rom. 6:5: If we have been planted together with the likeness of his death, we shall be also of his resurrection. Then he treats of the glory, which the saints merit through the ignominy of death. Lc., last chapter: was it not necessary that Christ should suffer these things? And therefore he says if we endure, namely afflictions and reproaches patiently, we shall reign together, that is, we shall arrive at the kingdom together with him. Matt. 5:10: Blessed are those who persecution, et cetera. Then, when he says if we deny, he shows the consequence as regards punishments. Now one can sin against the faith in two ways: first, by denying it outwardly; second, by laying it aside inwardly. As to the first, he says if we deny, namely before others, he will deny us in judgment. Matt. 25:12: Amen I say to you, I do not know you. To deny is not to acknowledge them to be of his own sheep. As to the second, he says if we do not believe, that is, if we cast faith from the heart, he remains faithful, that is, he holds to his own faithfulness. Hence he remains faithful in his faith, because faith is nothing other than participation in, or adherence to, the truth. But he himself is the very truth, which cannot deny itself. Therefore he is not omnipotent. I respond. From this he is omnipotent, that he cannot deny himself. For to be able to fail pertains rather to impotence, because that something should fail from its own being is through a weakness of its own power. But for Christ to deny himself is to fail from himself; this very fact, therefore, that he cannot deny himself, is the reason of perfect power. Hence sin does not fall upon him, as has been said, nor can he deny his power and his justice without punishing. Matt., last chapter: but he who does not believe will be condemned. But can God not remit the punishment to someone? He can indeed according to the order of his wisdom, but against the order of wisdom and justice, he cannot. Then, when he says these things put in remembrance, et cetera, he confirms it by testimony; as if to say: I admonish along with others, that you may always keep it in your heart, testifying before God, that is, bringing forward as witness him before whom I speak. Then, when he says do not with words, he shows how he resists unbelievers, because first he sets forth in advance the manner of resisting; second he shows what the things are which he resists, at profane. Likewise, first he excludes the undue manner of resisting; second he sets forth the due manner, at diligently. Concerning the first, first he excludes the undue manner; second he assigns the reason, at to nothing. He says therefore do not contend with words. Contention implies a contending in words. It can therefore be understood in two ways, because one speaking with acrimony is depraved in two ways. In one way, if by this one inclines to the favor of falsity, as when someone attacks the truth with a confident clamor. In another way, on account of disorder, as when one uses acrimony either beyond the due measure, or contrary to the quality of the person. But if it is done moderately, and with due circumstances, and on behalf of the truth, it is not a sin. And thus in rhetoric it is one instrument of exhortation. Yet in sacred Scripture it is taken according as it implies disorder. 1 Cor. 11:16: If anyone seems to be contentious among you, we have no such custom, nor does the Church of God. And he says with words, because some dispute only with words of reproach. And this properly is to contend. If this is done not with words only but with true reasons, this is to dispute, not to contend. Then, when he says it is useful for nothing, he shows the reason for the teaching. For moderate disputation, when it is done with reason, is useful for instruction; but when it is with words only, then it is litigious. Therefore he says but to the subverting, and this in two ways: in one way, while what is certain comes into doubt; in another way, because the hearers are scandalized. Prov. 14:23: Where there are many words, there is frequently poverty; hence Jas. 3:16: Where there is envy and contention, there is inconstancy and every wicked work. But should one not dispute about the faith before the people without contention? I respond. A distinction must be made, on the part of the hearers, because either they are being solicited by unbelievers, and then public disputation is useful: because through this the simple are made more instructed when they see those who err refuted. But if they are not being solicited by unbelievers, then disputation is not useful, but dangerous. Likewise a distinction must be made on the part of the one disputing, because if the disputant is prudent, so that he clearly refutes the adversary, then he ought to dispute publicly; but if not, in no way. Then, when he says diligently take heed to yourself, he sets forth the due manner of resisting. And first as regards right intention; second as regards right action; third as regards right doctrine. For he who wishes to dispute must first examine his own intention, whether he is moved by good zeal. Therefore he says to show himself approved to God, who indeed tests the heart. 2 Cor. 10:18: For it is not he who commends himself that is approved, but he whom God commends. Ps. 16:3: You have proved my heart, and visited it by night. Likewise, that he confirm through his works the doctrine which he preaches with his mouth, which unless he does, he is worthy of confusion. Hence he says a workman that need not be ashamed, as if to say: do these things, and thus you will not be put to confusion. Likewise, that he rightly handle the word of truth, teaching things true and useful to the hearers. Hence he adds rightly handling the word of truth, not seeking gain and glory. 2 Cor. 2:17: We are not like many, adulterating the word of God, but out of sincerity, as from God, in the sight of God, we speak in Christ.”

“Study to show thyself approved unto God,.... The Alexandrian copy reads, "to Christ"; see Rom 16:10. Not unto men, as pleasing them; for such who study to please men, are not the servants of Christ; and sometimes those that are approved to and by men, are disapproved of by God and Christ: but unto God, showing all fidelity and uprightness; speaking out the Gospel openly, and freely, with all sincerity, as in the sight of God; commending themselves to him, and to every man's conscience, by manifestation of the truth; and such will hear, "Well done, good and faithful servant" another day. A workman that needeth not to be ashamed; the ministry of the word is a work, and it is a good work; and those that perform it aright are worthy of honour and esteem; and it requires industry, diligence, and application, and for which no man is sufficient without the grace of God; and those who are employed in it are workmen, workers together with God, and labourers in his vineyard: and such who are faithful and diligent ones, "need not to be ashamed"; such do not cause shame, neither in themselves nor in others, as false teachers do, who foam out their own shame, and as negligent ministers of the word, and such whose lives are not agreeable to the doctrines they preach; nor have they any reason to be ashamed, neither of the Gospel, which they preach, nor of their sufferings, which they endure for the sake of it, nor of their upright ministrations of the word; and as they are not afraid to suffer shame for the sake of Christ now, they will not be ashamed before him at his coming. rightly dividing, or "cutting" the word of truth; that is, the Scriptures of truth, Dan 10:21 which come from the God of truth, are concerning Christ, who is the truth, and are dictated and led into by the spirit of truth, and contain in them nothing but truth: to divide the word, is not merely to divide the text into its proper parts, though care should be taken that this be done aright; and some think that the allusion is to the verses of the Hebrew Bible, which are called "divisions", sections, or cuttings, from the word "to cut" or "divide", being cut or divided one from another; hence those that were employed in the law, and were conversant with the sacred writings, and exercised therein, were called , "cutters", or "dividers of the law" (e); and so is one that is well versed in the Bible, and knows every part of it, and readily uses it, in speaking or writing; and such an one was Timothy, Ti2 3:15 though I rather think the apostle refers to a wrong way of dividing the Scriptures by the Jews, to which he opposes the right dividing of them. They had used not only to take away a letter out of one word, and add it to another, and so expound the text, but to remove words in it, and make that which went before to go behind, and that which was behind to go before; and this they call a sharp knife, which , "cuts and divides the Scriptures" (f): but this way, which his countrymen used, the apostle would not have Timothy, and other Gospel ministers, make use of; for this is not rightly to divide, but to mangle and tear in pieces the word of truth. Moreover, to divide the word of truth, or to cut it, is to cut it open, and dissect its several parts, and search and look into the inside and bottom of it, for to find out every truth contained in it, and lay them open to others; and may be, as some have thought, an allusion to the cutting open the sacrifices, and laying the parts of them aright, and in a decent manner: to which may be added, that since ministers of the Gospel are stewards, and who, when wise and faithful, give to everyone of the household their portion of meat in due season; the metaphor may be taken from such, and from masters and governors of families, who cut up the food, and distribute it to each, according to their age and appetite; and so the ministers of the Gospel are to distribute the spiritual food of the word to babes in Christ, and to grown Christians, according to their capacities, and suitable to their cases and circumstances, dividing to everyone what is proper for him: in short, one that divides the word of truth rightly, is, as the Vulgate Latin version renders it, one that "rightly handles"; or, as the Syriac version, that "rightly preaches the word of truth"; who gives the true sense of Scripture, does not pervert and wrest it, and take from it, or add to it; who points out the truth in it, and shows unto men the way of salvation, and plainly and faithfully preaches the Gospel contained in it, without keeping back anything that is profitable, but declares the whole counsel of God. This same Greek word is used by the Septuagint in Pro 3:6 where it answers to the Hebrew word which signifies to direct the way, and make it plain; and may here design a plain and open interpretation of the word of God: and to answer these several characters in the text should be the studious concern of every Gospel minister; and study is necessary thereunto; it requires great care that a man take heed to himself, and to his doctrine; and great industry, diligence, and application, and much reading, meditation, and prayer. (e) Vid. Fuller Miscell. Saora, l. 3. c. 16. (f) Halichot Olim, port. 4. c. 3. p. 192.”

“Study to show thyself approved unto God - Endeavour so to cultivate and improve thy heart and mind, that thou mayest not be a reproach to him from whom thou professest to receive thy commission. Rightly dividing the word of truth - It is generally supposed that the apostle alludes here to the care taken to divide the sacrifices under the law; the priests studied, in dividing the victim down the spine, to do it so scrupulously that one half of the spinal marrow should be found on each side the backbone. Probably nothing was much farther from the apostle's thoughts than this view, which is now commonly taken of the subject. Indeed this scrupulously dividing does not appear to have been any original ordinance among the Jews; much stress was laid upon it in later times, but from the beginning it was not so. The word ορθοτομειν signifies, 1. Simply to cut straight, or to rectify. 2. To walk in the right way; it is thus used by Gregory Nazianzen, who, in Orat. Apol. fugae, opposes ορθοτομειν to κακως ὁδευειν, walking in a right way to walking in a bad way. Thus, καινοτομειν signifies to walk in a new way, and κατευθυνειν to walk in a straight way. See Kypke. Therefore, by rightly dividing the word of truth, we are to understand his continuing in the true doctrine, and teaching that to every person; and, according to our Lord's simile, giving each his portion of meat in due season - milk to babes, strong meat to the full grown, comfort to the disconsolate, reproof to the irregular and careless; in a word, finding out the necessities of his hearers, and preaching so as to meet those necessities.”

“Thyself approved, [5] or acceptable to God. — Rightly handling. [6] In the Greek, cutting or dividing the word of truth, according to the capacities of the hearers, and for the good of all. (Witham) — The Protestant version has, dividing the word of truth. All Christians challenge the Scriptures, but the whole is in the rightly handling them. Heretics change and adulterate them, as the same apostle affirms, 2 Corinthians xi. and 4. These he admonishes us (as he did before, 1 Timothy vi. 20.) to avoid, for they have a popular way of expression, by which the unlearned are easily beguiled. “Nothing is so easy,” says St. Jerome, “as with a facility and volubility of speech to deceive the illiterate, who are apt to admire what they cannot comprehend.” (Ep. ii. ad Nepot. chap. 10)”

“Study--Greek, "Be earnest," or "diligent." to show--Greek, "present," as in Rom 12:1. thyself--as distinguished from those whom Timothy was to charge (Ti2 2:14). approved--tested by trial: opposed to "reprobate" (Tit 1:16). workman--alluding to Mat 20:1, &c. not to be ashamed--by his work not being "approved" (Phi 1:20). Contrast "deceitful workers" (Co2 11:13). rightly dividing--"rightly handling" [Vulgate]; "rightly administering" [ALFORD]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (Co1 4:1) cutting and distributing bread among his children [VITRINGA and CALVIN], (Luk 12:42). The Septuagint, Pro 3:6; Pro 11:5, use it of "making one's way": so BENGEL here takes Paul to mean that Timothy may make ready a straight way for "the word of truth," and may himself walk straight forward according to this line, turning neither to the right nor to the left, "teaching no other doctrine" (Ti1 1:3). The same image of a way appears in the Greek for "increase" (see on Ti2 2:16). The opposite to "rightly handling," or "dispensing," is, Co2 2:17, "corrupt the word of God." truth--Greek, "the truth" (compare Ti2 2:18).”