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A.V. reads "I will try them for thee there". In other editions of the LXX, dokimazo is
used instead. This is illuminating, for dokimazo is the word translated "approved" in
II Tim. 2: 15, and shows that like all truth, it has two sides, the positive and personal
being expressed in the word "approved", while the negative is expressed in the word
"purge from".
With this experimental use of the word ekkathairo we should associate the doctrinal
and basic use of katharizo which is found in Titus 2: 14 "Purify unto Himself a peculiar
people". Because He has already "purified" us by His blood, and because we are already
a "peculiar" people for Himself, the reflex should be, as it is expressed in II Tim. 2: 21,
that we should "purge ourselves" that we may be peculiarly "meet for the Master's use".
"Flee" pheugo (II Tim. 2: 22). The apostle uses this word once again in the pastoral
epistles, "O man of God, flee these things" (I Tim. 6: 11). "Turn away" apotrepomai
(II Tim. 3: 5). This word does not occur anywhere else in either the N.T. or the 70:
It is, however, a word of common use in the Classics. The derivative apotreptos is used
for the idea "abominable" which is suggestive. "Beware" phulasso. This word is found
five times in the pastoral epistles as follows:--
"Observe these things" (I Tim. 5: 21).
"O Timothy keep that which is committed to thy trust" (I Tim. 6: 20).
"He is able to keep that which He hath committed" (II Tim. 1: 12, R.V. Marg.).
"That good thing which was committed unto thee keep by the Holy Ghost which
dwelleth in us" (II Tim. 1: 14).
"Of whom be thou ware also; for he hath greatly withstood our words" (II Tim. 4: 15).
Here is a further illustration of the two sidedness of truth. We have been entrusted
with a glorious doctrine, this we are enjoined to "keep". This not only includes our own
personal loyalty, but a watchfulness upon the attitude of others. There are seven
exhortations, to shun, strive not about words, depart from, purge, flee, turn away and
beware. We have no option but to believe that they are written for our instruction, and to
obey. It seems harsh and uncharitable in the eyes of some, to refuse to open the pages of
the Berean Expositor to those who do not see eye to eye with those responsible for its
witness. The standpoint of one recent correspondent was that we should have fellowship
with any one who believed the inspiration of Scripture, even though they held such
doctrines as that God was the Author of Sin, that Christ was God in a lesser of lower
sense than Absolute Deity, and that Satan was created AS SUCH and serves the Lord
equally with His beloved Son. Even this correspondent, however, had his limits. He
draws the line at believing or not believing the inspiration of Scripture. This, however,
gives the whole case away, for there are many who are most certainly "Christians" who
entertain very opposite views on "inspiration". After all "inspiration" is a doctrinal
belief, and even though he says no doctrinal belief is to bar fellowship, our correspondent
has in effect accepted the principle that guides ourselves, but draws the line a little lower
down. Another believer has just as much right to draw the line lower still and include
any or all who believe "God". We have no option in these matters. Timothy was
instructed to "withdraw" himself from any who taught "otherwise" than "the doctrine
which is according to godliness" (I Tim. 6: 3-5), he was commanded to avoid complicity
with teaching that antagonized the good deposit entrusted to him (I Tim. 6: 20;