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"The priests in the temple profane the sabbath, and are blameless" (Matt. 12: 5).
"Who also hath gone about to profane the temple" (Acts 24: 6).
"The law is not made for a righteous man . . . . . for unholy and profane" (I Tim. 1: 9).
"But refuse profane and old wives' fables, and exercise thyself rather unto godliness"
(I Tim. 4: 7).
"O Timothy, keep that which is committed to thy trust, avoiding profane and vain
babblings, and oppositions of science falsely so called" (I Tim. 6: 20).
"But shun profane and vain babblings: for they will increase unto more ungodliness"
(II Tim. 2: 16).
"Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat
sold his birthright" (Heb. 12: 16).
The value of the two first references is that they show that the primitive conception of
the word "profane" is associated with the sanctity of a temple, and while no temple is in
view in the references in the epistles, the contrast that is instituted is parallel, for
"righteousness", "godliness" and "a sacred trust" are the very stuff of spiritual worship
and ministry. The words "vain babblings" are a translation of the Greek kenophonia,
literally "empty sound". Again, this is the very antithesis of the Apostle's doctrine. In
Col. 2: 8, 9 we have the contrast between the "vain or empty and deceitful philosophy"
and the "fullness" and "completeness" that the believer finds in Christ. In Phil. 2:, we
have "vain glory" kenodoxia and the possibility of running or labouring "in vain", in
contrast; this time, not with the fullness that is found in Christ, but with His most blessed
kenosis.
"He made Himself of no reputation" (Phil. 2: 3, 7, 16).
It might be useful if at this point we acquainted ourselves a little more intimately with
the various words used by the apostle in these pastoral epistles, to exhort us to avoid,
shun or turn away from these doctrines and practices that are inimical to the faith. We
will look at the verse under consideration first. "Shun" (II Tim. 2: 16) Periistemi.
This word occurs in John 11: 42 "stand by"; Acts 25: 7 "stand round about"; and
Titus 3: 9 "avoid". It will be seen that in Acts 25: 7 the people that "stood round
about" were antagonistic, and in John 11: 42, at least unbelieving. Josephus uses the
word to describe Adam's attitude after his transgression, saying
"He flies from and avoids God's company" (Ant. 1: 1, 4).
We will reserve our examination of "what" must be avoided, shunned, turned from,
until we have finished the present enquiry. "Strive not about words" logomacheo
(II Tim. 2: 14). The substantive logomachia occurs in I Tim. 6: 4 "strifes of words".
The occurrence of the word "strife" mache in II Tim. 2: 23 in close association with
"foolish and unlearned questions" and in association with "foolish questions, genealogies,
and strivings about the law" in Titus 3: 9, make the meaning of the apostle quite plain.
Keen investigation into the meaning and use of inspired words is not in mind. "Depart
from", aphistemi. The apostle uses this word twice in the first epistle to Timothy, where
he says "some shall depart from the faith" (I Tim. 4: 1), and "from such withdraw
thyself" (I Tim. 6: 5). "Purge" ekkathairo (II Tim. 2: 21), "Purge out the old leaven"
(I Cor. 5: 7). The word is used in some editions of the LXX, in Judges 7: 4 where the