We have already noted the preparation provided by the Scriptures and now pass on to

II Tim. 2: to discover the preparation indicated there. While the context is not devoid of

reference to the Scriptures, they are not so specifically referred to as in II Tim. 3: 15-17.

We read of the Word of Truth, but it is its "right division" that is stressed (II Tim. 2: 15):

in verse 18 we read of "the truth" and of the resurrection, but it is in connection with a

warning concerning error, not a positive declaration of doctrine. We certainly read that

the foundation of God standeth sure and that the Lord knoweth them that are His but the

point of the verse that contains this doctrine is the urging of all who name the name of

Christ "to depart from iniquity". We read of a great house and its many vessels, some for

honourable use, and the rendering of personal service to the Master, and of others that

have no such honour, but, once again, the message speaks of "purging", "sanctifying",

"being meet for the Master's use" and so "prepared unto every good work"

(II 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,

Nothing is actually said in  II Tim. 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 II Tim. 3: 15-17 the sequel is "saved", then

"service", whereas in II Tim. 2: 19-21 the sequel is "sanctified", then "service". We

have observed that where II Tim. 3: 17 uses the words "throughly furnished",

II Tim. 2: 21 uses the word "prepared". This word etoimazo 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 for them that love Him; for Paul's request to Philemon to

prepare him a lodging and for the adorning of a bride in readiness for her husband. The

word implies watchfulness, "Be ye also ready"; "They that 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 O.T. 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; 3: 3; and Zech. 5: 11. The idea, too, of

establishing or firmly settling is found in  I Kings 2: 46.

Consequently, some

commentators view the "preparation of the gospel of peace" with which the believer is

"shod" (Eph. 6: 15) as referring to the military hupodema (sandal) which enabled the

Roman soldier "to stand" against the shock of an enemy. Each of the ways in which

etoimazo 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 with 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 "stedfast" and "unmoveable" (I Cor. 15: 58).