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(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 (elegcho) the gainsayers . . . . . Wherefore rebuke (elegcho) them sharply, that
they may be sound in the faith" (Titus 1: 7-13).
Reproof, therefore, has the blessing of the one reproved in view, consequently, the
third items given in II Tim. 3: 16, is "correction" epanorthosis. In the classics this
word means "to straighten what has been crooked" and is applied to manner of life. It
contains the word orthosis which is from orthoo "to rectify". This word 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 New Testament and four of these are
found in Hebrews, where the Authorized Version translates the word "chastening" or
"chastisement" (12: 5, 7, 8, 11). The apostle leaves "reproof" and "correction"
undefined, but "instruction" he defines as "instruction in righteousness". In the
thirteenth verse of the fifth chapter he says that "a babe" is unskillful in "the word of
righteousness", which shows that there was a similar idea in the apostle's mind when he
wrote that epistle. Also we shall 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; thoroughly furnished unto all good works"
(II Tim. 3: 17).
Timothy is the only New Testament character to whom the title "man of God" is
given. Peter refers to the "men of God" (II Pet. 1: 21) but this reference is to Old
Testament prophets. This title is first borne by Moses, and he is referred to with this
name in six different places (Deut. 33: 1; Joshua 14: 6; I Chron. 23: 14;
II Chron. 30: 16; Ezra 3: 2; and Psa. 90:, title). Others who bear the title are Elijah,
Elisha, David, Shemaiah and Igdaliah. Added to this list must be the references to five
unnamed witnesses, one of whom proved to be an angel (Judges 13: 6-8). Timothy, who
knew the Holy Scriptures, would not fail to realize the solemnity, and the 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 all the opposition which Moses, David, Elijah and Elisha endured would
probably be his, but all the encouragement of the triumph of those men of God, by grace
was his also. Timothy was at this time still a young man, and Paul could say to him
"Flee youthful lusts", "let no man despise thy youth", yet the apostle also knew by
actual living experience, the altogether wonderful enabling of the grace of God. With all
this it is surely for our encouragement that this gifted, prophetically appointed, man is at
the last referred to the fourfold equipment of the inspired Scriptures, just as any ungifted
person must be to-day. We are therefore not justified in sitting down with folded hands,
simply because the day of "gift" and "prophecy" has passed. "We have a more sure
Word" (II Pet. 1: 19).