An Alphabetical Analysis
Volume 10 - Practical Truth - Page 31 of 277
the Master's use' and so 'prepared unto every good work' (2 Tim. 2:19 -21).
In the next verse we have the whole teaching crystallized in
two words 'flee', 'follow'.  If we turn to the only other occasion on which
Timothy was addressed as a 'man of God' we shall find the same two words,
'But thou, O man of God, flee these things; and follow after
righteousness ...' (1 Tim. 6:11).
Nothing is actually said in 2 Timothy 2 concerning 'denominations',
'sects', 'Christendom' and the like, but a guiding principle is there which
makes one see very clearly that a servant of God who would preach and teach
the Mystery and be found 'meet for the Master's use', must not only see the
truth clearly for himself but stand clear of all compromising associations.
In 2 Timothy 3:15 -17 the sequel is 'saved', then 'service'; whereas in 2
Timothy 2:19 -21 the sequel is 'sanctified', then 'service'.  We have
observed that where 2 Timothy 3:17 uses the words 'throughly furnished', 2
Timothy 2:21 uses the word 'prepared'.  This word hetoimazo means 'to
prepare' as one prepares a road to facilitate progress (Matt. 3:3); or as one
prepares a 'dinner' or 'feast', like the passover; or a people for some
specific duty.  It is used of the Lord's gracious work of preparing a place
for His people; the glorious things that God has prepared for them that love
Him; for Paul's request to Philemon to prepare him a lodging and for the
adorning of a bride for her husband.  The word implies watchfulness, 'Be ye
also ready'; 'They who were ready went in'.  It also implies willingness,
'Lord I am ready to go with Thee'; 'ready always to give an answer'.  The use
of the word in the LXX is very similar to that of the N.T., only that, in the
former, the word is occasionally used to translate a Hebrew word meaning 'a
base' or 'foundation'.  This can be seen in Ezra 2:68 (Heb. makon, A.V.
place), Ezra 3:3 (Heb. mekonah), and Zechariah 5:11 (Heb. mekunah).  The
idea, too, of establishing or firmly settling is found in 1 Kings 2:46.
Consequently, some commentators view the 'preparation of the gospel of peace'
with which the believer is shod (hupodeo Eph. 6:15) as referring to the
military hupodema (sandal Matt. 3:11) which enabled the Roman soldier 'to
stand' against the shock of an enemy.  Each of the ways in which hetoimazo is
used, as cited above, can be applied to the preparation of the 'man of God'.
His ministry is intimately associated with a 'way' and a 'meal'; with a
'people' and a 'home'; with readiness to speak, and watchful care, even as it
is expected that the true servant of the Lord will not only be 'always
abounding in the work of the Lord', but at the same time 'steadfast' and
'unmoveable' (1 Cor. 15:58).
Words, either spoken or written, constitute the material with which the
servant of God must serve, and in the Pentecostal equipment, the twelve
apostles were miraculously enabled to speak in the language, even the
'dialect' of those who were assembled at Jerusalem.  Such supernatural
equipment does not pertain to the present dispensation, but a recognition of
the place that language must occupy is implied, even though such ability to
speak be attained by slower and more painful process.  There is no doubt
about the apostle's attitude to this great matter:
'Except ye utter by the tongue words easy to be understood, how shall
it be known what is spoken? for ye shall speak into the air' (1 Cor.
He proceeds to remark, that while there are a great variety of voices
in the world, 'none of them is without signification'.  If, therefore, said
the apostle, 'I know not the meaning of the voice' the effort will be wasted.