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"warning" with his "teaching" (Col. 1: 28). So the second item of profitableness given is
"reproof".
Elenchos, the word translated "reproof", primarily means "the refutation of error",
then, as a result, "conviction". The A.V. translates elenchos, "To tell one's fault"
(Matt. 18: 15); "To reprove" (Eph. 5: 11); "convince" and "convict" (John 8: 9, 46);
"rebuke" (Titus 1: 13; 2: 15).
"A Bishop must be blameless, as the steward of God . . . . . holding fast the faithful
word as he hath been taught, that he may be able by sound doctrine both to exhort and to
convince (elencho) the gainsayers . . . . . Wherefore rebuke (elencho) them sharply, that
they may be sound in the faith" (Titus 1: 7-13).
Reproof, therefore, has in view the blessing of the one reproved, consequently, the
third item is "Correction", epanorthosis. In the classics this word means "to straighten
what has become crooked" and is applied to manner of life. It contains the word orthosis,
which is from orthoo, "to rectify", which comes in II Tim. 2: 15, for "rightly to divide"
is orthotomeo. In Titus 1: 5, where the Apostle says "set in order" the things that are
wanting, the word is epidiorthoo.
These two, "reproof" and "correction", are included in the final item, "instruction", for
paideia is derived from pais, "a child". The word occurs but six times in the N.T., and of
these four are found in Heb. 12:, where the A.V. translates the word "chastening" or
"chastisement" (Heb. 12: 5, 7, 8, 11). The Apostle leaves "reproof" and "correction"
undefined, but "correction" he defines as "instruction in righteousness". In Heb. 5: 13,
"a babe" is described as being unskillful in "the word of righteousness", which shows
that there, too, a similar idea was in the Apostle's mind. We shall also see that the
"crown" that he expected is the "crown of righteousness", and so Timothy, "the man of
God", would have been disciplined by the Scriptures with this goal in view, "That the
man of God may be perfect, throughly furnished unto all good works" (II Tim. 3: 17).
Timothy is the only N.T. character to whom the title "Man of God" is given.
Peter refers to "men of God" (II Pet. 1: 21), but this has reference to O.T. prophets. The
title was first borne by Moses who is referred to by this name in six different places
(Deut. 33: 1; Josh. 14: 6; I Chron. 23: 14; II Chron. 30: 16; Ezra 3: 2; and
Psalm 90: title). Others who bear the title are Elijah, Elisha, David, Shemaiah and
Hanan. Added to this list must be the references to five unnamed witnesses, one of
whom proved to be an angel (Judges 13: 6, 8) (we hope to deal with this title more fully
in the next article).
Timothy, who knew the holy scriptures, would not fail to realize the solemnity and
importance of such a title. He was being called upon to take up a position, indicated by
prophecy (I Tim. 1: 18), and reinforced by gift (II Tim. 1: 6), that placed him in a singular
place of trust, and such opposition as was endured by Moses, David, Elijah and Elisha
would probably be his, but, by grace, all the encouragement of the triumph of those men
of God, was his also. At this time Timothy was still a young man; Paul could still say to
him, "Flee youthful lusts", "Let no man despise thy youth", yet with all that, the Apostle