2 Timothy 1:13 What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus.

 
As we continue with 1 Timothy 1, we next come to verse 18-20 where we reencounter a phrase we’ve already seen Paul use elsewhere in his writings. The phrase we want to draw attention to is verse 20’s “delivered unto Satan.”
 

1 Timothy 1:18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; 19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: 20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

 
We last saw this phrase in 1 Corinthians 5 where Paul used it as a synonymous reference for excommunicating a Christian brother who was involved in fornication. In fact, in 1 Corinthians 5, the idea of “delivering someone to Satan” was connected with Jesus’ as our Passover sacrifice. Consequently, as indicated by 1 Corinthians 5, this phrase ultimately uses Old Testament Jewish terms to convey the idea of a person barred from the communal Passover meal and disqualified from deliverance from the angel of death, here identified specifically as Satan.
 
1 Corinthians 5:1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away (1808) from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver (3860) such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus…7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth…11 But now I have written unto you not to keep company (4874), if any man that is called a brother…with such an one no not to eat…Therefore put away (1808) from among yourselves that wicked person.
 
In 1 Timothy 1 we have another historic instance of Paul actually practicing excommunication in the New Testament church. In Corinth, the issue was fornication. Here, the issue is blasphemy. In the New Testament blasphemy is speaking wrongfully about someone.
 
987 blasphemeo
from 989; TDNT-1:621,107; v
AV-blaspheme 17, speak evil of 10, rail on 2, blasphemer 1, speak blasphemy 1, blasphemously 1, misc 3; 35
1) to speak reproachfully, rail at, revile, calumniate, blaspheme
2) to be evil spoken of, reviled, railed at
 
Blasphemy can involve someone speaking wrongly about another person such as in Acts 6:11, Titus 3:2, 1 Peter 4:4. But we typically think of blasphemy as speaking wrongly about God. While it is not always the case, sometimes speaking wrongfully about God can refer to teaching false doctrine (teaching false things about God.)
 
For this reason it is possible that Hymenaeus and Alexander were spreading some form of false teaching about God. After all, blaspheming another person would not cause someone’s faith to be made shipwreck as Paul states in verse 20. Nor would simply saying something inappropriate or disrespectful about God cause others’ faith to be shipwrecked. However, a false teaching about God could clearly result in someone’s faith being wrecked. The idea that Paul excommunicated these men for a false teaching would fit very well within the context of Paul’s instructions in this letter and in the rest of his writings as well. We will see further confirmation of this as we continue. For now, we will note that this letter, which is so concerned with correct teaching and prohibiting false teaching, provides another example of excommunication. This informs us of the nature of Paul’s intentions as he instructs Timothy not to allow anyone to teach any other doctrine. As we would by now expect, this instruction included excommunication.   
 
As we continue with 1 Timothy we now turn to 1 Timothy 3:16. Earlier we discussed Acts 10 and 1 Corinthians 15 as New Testament texts that are often sited as listing essential Christian doctrines. 1 Timothy 3:16 is another such passage.
 
1 Timothy 3:16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
 
As an exhaustive list of essential doctrines, 1 Timothy 3:16 would suffer from the same insurmountable problems that were inherent to Acts 10 and 1 Corinthians 15. Here Paul mentions several important items including the incarnation (“God manifest in the flesh”) and Christ’s ascension (“received up into glory.”) However, there are many New Testament doctrines that are not mentioned here, even more than was the case with Acts 10 or 1 Corinthians 15. Just to name a few, 1 Timothy 3:16 does not mention the virgin birth, the death and resurrection of Christ, remission of sins in Christ alone, the precise understanding of Christ’s divinity, a precise understanding of Christ’s humanity (the incarnation,) the Holy Spirit, the Trinity, Christ’s return, the kingdom of God, or eternal damnation.
 
While 1 Timothy 3:16 clearly mentions some important teachings, the limited nature of this verse clearly shows that (like Acts 10 and 1 Corinthians 15) it was not intended as an exhaustive list of all essential doctrines. Surely, other essential doctrines exist that are not specifically mentioned here. These types of reasons lead Essentials Only advocates like Dr. Geisler to conclude that 1 Timothy 3:16 cannot be used as an exhaustive listing of the only doctrines for which Christians can rightly sever fellowship.
 
Many of the New Testament books and creed-like statements…There are several of these short creed-like confessions. One is found in 1 Timothy 3:16…Some believe that this passage is the core of what later became the Apostles Creed. It contains (1) the deity of Christ, (2) His incarnation (humanity), (3) His resurrection, (4) His proclamation and reception, and (5) His ascension. Brief and important as it is, however, there is no reason to believe that it was intended to state all of the essentials of the Christian faith. It, nonetheless, expresses core Christian doctrines. – Norman L. Geisler, The Essential Doctrines of the Christian Faith (Part One), A Historical Approach, JAE100-1, http://equip.org/articles/the-essential-doctrines-of-the-christian-faith-part-one-
 
The next portion of 1 Timothy that we will address occurs in chapter 4. In this passage, Paul explains that in the latter times Christians will depart from the faith and instead accept false doctrines. In order to prevent this, Paul instructs Timothy to put Christians in remembrance of the doctrines Paul had taught to him (verse 6.)
 
1 Timothy 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart (868) (5695) from the faith, giving heed to seducing spirits, and doctrines of devils; 2 Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: 5 For it is sanctified by the word of God and prayer. 6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained…11 These things command and teach…12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading, to exhortation, to doctrine (1319). 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save (4982) thyself, and them that hear thee.
 
In verse 11, Paul repeats this instruction for Timothy to teach and command these things. In verse 13, he again stresses the need to be attentive to teaching. In verse 15, he tells Timothy to consider (meditate upon) these things that he’d taught and to give himself wholly to them. And finally in verse 16, Paul again states that Christians need to take heed of doctrine and to continue in sound Christian teaching. He even says that it is by keeping sound Christian doctrine we are saved.
 
Paul’s instructions in this passage closely parallel to Jesus’ instructions to the apostles in Matthew 28 and Mark 16. After telling the apostles to teach all things that he had commanded them, Jesus states that those who believe what the apostles told them would be saved and that those who did not would be damned.
 
Mark 16:16 He that believeth and is baptized shall be saved (4982); but he that believeth not shall be damned.
 
Throughout this letter Paul instructs Timothy to command and teach only what the apostles had taught. He then states that those who continue in that apostolic doctrine would be saved. As is the case with Paul here, Jesus and John elsewhere both stress the need to continue in Christ’s teaching without diverging. (We will cover more of these passages as we continue in our study including those from John’s epistles.)
 
The next passage we will examine in 1 Timothy occurs in chapter 5. Here, in verse 19, we find Paul again referencing the process of excommunication outlined by Christ in Matthew 18. We already know Paul was very familiar with this teaching and made repeated use of it.
 
In 1 Timothy 5:19-20, Paul instructs Timothy not to receive an accusation against an elder unless there are two or three witnesses. He then states that those who have sinned must be rebuked before all.
 
1 Timothy 5:19 Against an elder receive (3858) not an accusation (2724), but before two or three witnesses. 20 Them that sin rebuke (1651) before all, that others also may fear. 21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. 22 Lay hands suddenly on no man, neither be partaker (2841) of other men’s sins: keep thyself pure.
 
Paul’s process of excommunication follows Christ’s instructions exactly. Paul required two or three witnesses to establish whether there had been a violation of Christ’s teaching. If there was, then at the word of the two or three witnesses, a Christian brother (even an elder) could be rebuked. As with Christ, Paul’s process proceeds from the involvement of two or three witnesses to the presentation before the whole church. Here Paul states that a man who has been accused by two or three witnesses must be rebuked before all. The purpose is that the whole church would fear and be attentive to such matters so that they too would not become subject to such disciplinary actions due to negligence and sin.
 
It is worth noting that the word translated as “rebuke” in verse 20 is the Greek verb “elegcho” (Strong’s number 1651.) This is the same Greek word used by Jesus in Matthew 18:15, where Jesus instructs his followers to go and tell their Christian brother their fault. Essentially, Jesus is saying “go and rebuke them.” If this personal measure didn’t work, Christ instructed the involvement of two or three witnesses and ultimately, the entire church. In perfect accordance with Christ’s instruction in Matthew 18, Paul uses that same word here to refer to the proclamation of fault before the entire church.
 
Throughout this study we have constantly referred to Matthew’s account of Jesus’ instructions on excommunication. While the other gospel accounts do not provide detailed information on this topic, Mark and Luke’s gospels do provide some reference to it. Earlier we noted that Mark 9:41-48 records Jesus’ instructions on cutting off part of the body that it is involved in sin. Luke’s gospel provides a brief account of Jesus’ instructions on excommunication. For comparison below are Matthew and Luke’s accounts.
 
Matthew 18:6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea…15 Moreover if thy brother shall trespass against thee, go and tell (1651) him his fault (1651) between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. 18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them. 21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
 
Luke 17:1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come! 2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 Take heed to yourselves: If thy brother trespass against thee, rebuke (2008) him; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
 
It is apparent that Mark and Luke’s accounts do not provide detailed instructions on excommunication. That is why we have continually used Matthew’s more elaborate record. However, we now include Luke 17’s account because Luke captures the excommunication process with the simple statement that if a brother trespasses we are to rebuke him.
 
As Dr. Geisler notes in his article on essential doctrines, many scholars consider Mark’s gospel to, in fact, be Peter’s gospel. As Geisler points out the reasoning behind this conclusion is that Mark was Peter’s assistant and “perhaps helped Peter in its [the Gospel of Mark’s] composition.”
 
The outline of this is said to be in Peter’ sermon in Acts 10:36-43…It has been observed that this kerygmatic paragraph contains the outline of the gospel of Mark, which many consider to be Peters gospel, since Mark was his assistant (1 Pet. 5:13) and perhaps helped Peter in its composition. – Norman L. Geisler, The Essential Doctrines of the Christian Faith (Part One), A Historical Approach, JAE100-1, http://equip.org/articles/the-essential-doctrines-of-the-christian-faith-part-one-
 
In the same way that Mark’s gospel may, in fact, be Peter’s gospel, early Christians report that Luke’s gospel was, in fact, that of Paul. Luke was Paul’s associate and assistant just as Mark was Peter’s.
 

Matthew also issued a written Gospel among the Hebrews(3) in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia. – Irenaeus, Against Heresies, Book III, Chapter I
 
It is interesting to consider that here in 1 Timothy 5:19-20, Paul (who has written extensively about excommunication,) refers to Jesus’ process of excommunication simply by referring to rebuking other Christians. In the same way, Luke’s gospel records Jesus’ instruction on excommunication with the simple instruction to rebuke Christian brothers who are in sin. If Luke’s gospel is indeed Paul’s gospel then we can see from Luke 17 and 1 Timothy 5:19-20 that Paul commonly used “rebuking a Christian brother” as a simple means to refer to Christ’s more detailed instructions on excommunication (as recorded in Matthew.)  
 
It is true that Luke 17:3 translates “rebuke” from the Greek word “epitimao” (Strong’s number 2008) rather than from “elegcho” (1651) which is used in both Matthew 18:15 and 1 Timothy 5:20. However, the two words have similar meanings. They are even listed as synonyms of one another in Greek lexical entries.
 
2008 epitimao
from 1909 and 5091; TDNT-2:623,249; v
AV-rebuke 24, charge 4, straightly charge 1; 29
1) to show honour to, to honour
2) to raise the price of
3) to adjudge, award, in the sense of merited penalty
4) to tax with fault, rate, chide, rebuke, reprove, censure severely
4a) to admonish or charge sharply
For Synonyms see entry 5884
 
1651 elegcho
of uncertain affinity; TDNT-2:473,221; v
AV-reprove 6, rebuke 5, convince 4, tell (one’s) fault 1, convict 1; 17
1) to convict, refute, confute
1a) generally with a suggestion of shame of the person convicted
1b) by conviction to bring to the light, to expose
2) to find fault with, correct
2a) by word
2a1) to reprehend severely, chide, admonish, reprove
2a2) to call to account, show one his fault, demand an explanation
2b) by deed
2b1) to chasten, to punish
For Synonyms see entry 5884
 
5884 Synonyms for To Rebuke; Rebuke, Accusation.
See definition for epitimao 2008
See definition for elegcho 1651
 
Likewise, in 2 Timothy 4:1, Paul tells Timothy to use Christian doctrine to reprove and rebuke using both of these somewhat synonymous Greek words side by side. (In addition, 2 Timothy 4 is similar to 1 Timothy 4 in that both passages mention the need to command and teach correct doctrine and that eventually people will not be interested in sound doctrine anymore.)
 
2 Timothy 4:1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2 Preach the word; be instant in season, out of season; reprove (1651), rebuke (2008), exhort with all longsuffering and doctrine (1322). 3 For the time will come when they will not endure sound doctrine (1322); but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.
 
It seems that there is good reason to conclude that Paul may have at times referred to the practice of excommunication with simple references to rebuking and reproving. In fact, we have already covered Ephesians 5 where Paul likewise was instructing Christians on things that they should not allow other Christians to practice (verse 3). In verses 7 and 11 he provides instruction on excommunication. And in verse 11, he states that we are to “have no fellowship with” such persons, but rather we are to “reprove them.”
 
Ephesians 5:1 Be ye therefore followers of God, as dear children; 2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. 3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers (4830) with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 10 Proving what is acceptable unto the Lord. 11 And have no fellowship (4790) with the unfruitful works of darkness, but rather reprove (1651) them.
 
The Greek word translated as “reprove” in Ephesians 5:11 is “elegcho” (1651) the same word Christ used in Matthew 18:15 and by Paul in 1 Timothy 5:20 when instructing Christians on excommunication.
 
We will see further examples of Paul’s use of rebuke as a reference to the process of excommunication in his letter to Titus. For now we will return to Paul’s letters to Timothy. As we proceed chronologically, the next passage we will cover is 1 Timothy 6:3-10. Here Paul provides another listing of things which violate Christ’s teachings and which require excommunication.
 
1 Timothy 6:3 If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, 5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself (868.) 6 But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content. 9 But they that will (1014) be rich (4147) fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction (3639) and perdition (684). 10 For the love of money is the root of all evil: which while some coveted (3713) after, they have erred (635) from the faith (4102), and pierced themselves through with many sorrows.
 
The Greek word translated as “withdraw” in the phrase “from such withdraw thyself” is the verb “aphistemi” (Strong’s number 868.) This word means to “to stand off, withdraw, remove, depart from someone, desert, shun, flee from.”
 
868 aphistemi
from 575 and 2476; TDNT-1:512,88; v
AV-depart 10, draw away 1, fall away 1, refrain 1, withdraw self 1, depart from 1; 15
1) to make stand off, cause to withdraw, to remove
1a) to excite to revolt
2) to stand off, to stand aloof
2a) to go away, to depart from anyone
2b) to desert, withdraw from one
2c) to fall away, become faithless
2d) to shun, flee from
2e) to cease to vex one
2f) to withdraw one’s self from, to fall away
2g) to keep one’s self from, absent one’s self from
 
As we can see in a survey of some of it’s other New Testament occurrences, “aphistemi” conveys the idea of no longer keeping company with someone or being in their presence.
 
Acts 5:38 And now I say unto you, Refrain (868) from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:
 
Acts 12:10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed (868) from him.
 
Acts 15:38 But Paul thought not good to take him with them, who departed (868) from them from Pamphylia, and went not with them to the work.
 
Acts 19:9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed (868) from them, and separated the disciples, disputing daily in the school of one Tyrannus.
 
Acts 22:29 Then straightway they departed (868) from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.
 
We can see that Paul’s language in all of these passages is consistent. There are constant references and parallels to Jesus’ own description and instruction on excommunication. In these texts we see that Christians are required to withdraw from, not associate with, not fellowship with, and not eat with people who are involved in these various types of sin. This is separation. This is excommunication. This is breaking fellowship. And again and again it is applied to a large host of things which violate Christ’s teaching. Yet an Essentials Only View prohibits Christians from separating over many, if not most, of these topics and violations.
 
We want to draw attention to the fact that in 1 Timothy 6 Paul begins his remarks on separation with statements about those who teach things other than the teachings of Jesus Christ.
 
The phrase “teach otherwise” in verse 3 is translated from a single Greek word “heterodidaskaleo” (Strong’s number 2085.)
 
2085 heterodidaskaleo
from 2087 and 1320; TDNT-2:163,161; v
AV-teach other doctrine 1, teach otherwise 1; 2
1) to teach other or different doctrine
1a) deviating from the truth
 
We have already seen Paul use this same word earlier in 1 Timothy 1:3-11 where “other” or “different doctrine” was contrasted with the sound doctrine that the apostles had taught. Likewise, in Galatians 1:6-9, Paul spoke of “other” or “different” versions of the gospel for which one could be accursed. It is clear then that here in 1 Timothy 6, Paul is again instructing Christians to withdraw from those who held to different views and not what the apostles had taught. Once again, it would seem that Paul’s comments in chapter 6 are broad and not limited to any specified set of teachings. In verse 5, Paul identifies those who teach other doctrinal views as “men of corrupt minds.” The Greek word translated as “mind” is “nous” (3563) which refers to our “understanding, perceptions, thoughts, feelings.” Here it is coupled with the Greek word “diaphtheiro” (1311) which refers to something that is “changed for the worse, destroyed, corrupted, and ruined.” According to Paul, having views that diverge from what the apostles taught to the earliest church is equivalent to having a corrupted, destroyed, or ruined understanding.
 
1311 diaphtheiro
from 1225 and 5351; TDNT-9:93,1259; v
AV-destroy 3, corrupt 2, perish 1; 6
1) to change for the worse, to corrupt
1a) of minds, morals
2) to destroy, ruin
2a) to consume
2a1) of bodily vigour and strength
2a2) of the worm or moth that eats provisions, clothing, etc.
2b) to destroy, to kill
 
Likewise, in 1 Timothy 6:10 Paul refers to those who “err from the faith.”
 
1 Timothy 6:3 If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, 5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself (868.) 6 But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content. 9 But they that will (1014) be rich (4147) fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction (3639) and perdition (684). 10 For the love of money is the root of all evil: which while some coveted (3713) after, they have erred (635) from the faith (4102), and pierced themselves through with many sorrows.
 
The Greek word translated as “erred” in the phrase “erred from the faith” is “astocheo” (Strong’s number 795.) We have already seen Paul use this same word earlier in 1 Timothy 1:6 where he spoke of those who taught different doctrinal views and said that they had “swerved” from the faith.
 
1 Timothy 1:3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine (2085), 4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. 5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith (4102) unfeigned (505): 6 From which some having swerved (795) have turned aside unto vain jangling (3150);
 
Here in 1 Timothy 6, Paul identifies those who love money as having erred or swerved from the faith. We have already seen that covetousness and greed are excommunicable offenses in 1 Corinthians 5 and Ephesians 5. Here, we see that Paul identifies excommunicable issues with the phrase “errs of the faith.” We have two instances of Paul talking about excommunicable errs of the faith in 1 Timothy.
 
As we continue to the end of 1 Timothy, we come to 1 Timothy 6:20-21, where Paul again gives instructions on excommunication and uses the same Greek words to refer to those who have erred from the faith.
 
1 Timothy 6:20 O Timothy, keep that which is committed to thy trust, avoiding (1624) profane and vain babblings, and oppositions of science (1108) falsely so called (5581): 21 Which some professing have erred (795) concerning the faith (4102). Grace be with thee. Amen.
 
The Greek word translated “avoiding” in verse 20 is “ektrepo” which means to turn away from, shun, or avoid meeting or associating with. Here Paul is telling Timothy to avoid something falsely called science. The word science is translated from the Greek word “gnosis” (Strong’s number 1108). The Greek word translated as “falsely so called” is “pseudonumos” (5581.)
 
5581 pseudonumos 
from 5571 and 3686; TDNT-5:282,694; adj
AV-falsely so called 1; 1
1) falsely named
 
In this passage, Paul is telling Timothy to avoid or shun that which is falsely named gnosis. Paul is using the Greek word “gnosis” (meaning “knowledge”) as means of identifying the mystical religious system commonly known as Gnosticism, which derives its name from the same Greek word and concept (“gnosis.”)
 
Gnosticism - The designation Gnosticism, derived from the Greek gnostikos (one who has gnosis, or 'secret knowledge'), is a term of modern scholarship. – Encyclopedia Britannica
 
Patristic Literature – The ante-Nicene period – During the first three centuries of its existence the Christian Church…its distinctive system of beliefs…vis-à-vis Judaism on the one hand and Gnosticism…on the other… - Encyclopedia Britannica
 
Gnosticism was essentially the Greek form of pantheistic mysticism. Most of its tenets closely resembled Platonism (or Neo-Platonism.)
 
Gnosticism - The origins of the Gnostic world view have been sought by scholars in the dualism of Iranian religion, the allegorical Idealism of the Middle Platonic philosophers, and the apocalypticism of certain Jewish mystics. There are analogies also with Egyptian and Mesopotamian thought. - Britannica.com
 
Gnosticism – (Greek: gnōsis, knowledge) refers to diverse, syncretistic religious movements in antiquity consisting of various belief systems generally united in the teaching that humans are divine souls trapped in a material world created by an imperfect god, the demiurge;…The introduction of a distinct creator god. This creator god is commonly referred to as the demiourgós, a technical term literally denoting a public worker, used in the Platonist tradition… The gnostic demiurge bears resemblance to figures in Plato's Timaeus and Republic… Like Plato, Gnosticism presents a distinction between the highest, unknowable "alien God" and the demiurgic "creator" of the material…In many Gnostic systems (and heresiologies), God is known as the Monad, the One, The Absolute…The earliest origins of Gnosticism…include influence from Plato, Middle Platonism and Neo-Pythagoreanism academies or schools of thought…incorporated elements of Christianity and Platonism as it grew...gnostics attempted "an effort towards conciliation, even affiliation" with late antique philosophy…Gnostics borrow a lot of ideas and terms from Platonism… - wikipedia.org
 
Neoplatonism – the last school of Greek philosophy, given its definitive shape in the 3rd century AD by the one great philosophical and religious genius of the school, Plotinus. The ancient philosophers who are generally classified as Neoplatonists called themselves simple 'Platonists,' - Encyclopedia Britannica
 
Neoplatonism – …a form of mysticism…Neoplatonism may be described as a species of dynamic pantheism. – wikipedia.org
 
"Platonism – Neoplatonism is the modern name given to the form of Platonism developed by Plotinus in the 3rd century AD…It represents the final form of pagan Greek philosophy…A certain Gnostic (relating to intuitive knowledge acquired by privileged individuals and immune to empirical verification) tone or colouring sometimes may be discerned in the thought of Plotinus…Moreover, the theosophical works of the late 2nd century AD known as the Chaldean Oracles, which were taken as inspired authorities by the later Neoplatonists, seem to have been a hodgepodge of popular Greek religious philosophy." - Encyclopedia Britannica
 
In the New Testament and early post-New Testament period, Gnostics attempted to infiltrate the church and introduce their religious beliefs to Christians. According to early Christian writers and historians like Irenaeus, the method of the Gnostics was to use biblical terminology and biblical texts in a manner different than what the apostles originally intended. Irenaeus, who was a disciple of Polycarp (a disciple of John the Apostle) provides us with a great deal of information about the Gnostics and their belief system.
 
"Irenaeus, Saint - c.125-c.202, Greek theologian, bishop of Lyons, and Father of the Church. Born in Asia Minor, he was a disciple of St. Polycarp…He was the earliest Father of the Church to systematize Christian doctrine and is cited frequently by later theologians. Only two of his works survive-neither in the original Greek. Against Heresies establishes Christian doctrine against the Gnostics and incidentally supplies much information on Gnosticism. - Columbia Encyclopedia
 
In his writings, Irenaeus chronicles the history and teachings of the Gnostics. Below he describes their tactics. Notice his references to Paul’s language in 2 Timothy 2:18 where he states that the Gnostics “overthrow the faith” of some.
 
CHAP. XV. 2. By these words they entrap the more simple, and entice them, imitating our phraseology…When they have thus, by means of questions, overthrown the faith of any... - Irenaeus, AGAINST HERESIES, BOOK III
 

CHAP. VIII.1. Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures;(4) and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. - Irenaeus, AGAINST HERESIES, BOOK I

 
...they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and [maintained] that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer [in doctrine], and more intelligent, than the apostles."
Irenaeus, BOOK III. CHAP. XII., DOCTRINE OF THE REST OF THE APOSTLES
 
Elsewhere in his writings, Irenaeus continues to identify the Gnostics with Paul’s words in Timothy. In the following passage he specifically references 1 Timothy 6:19-20 with his use of the phrase “Gnostics falsely so called.”
 
CHAP. XXVI. 2. Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called. – Irenaeus, AGAINST HERESIES, BOOK IV
 
2. Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God; – Irenaeus, AGAINST HERESIES, BOOK V, CHAP. XXVI,
 

1 Timothy 6:20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science (Strong’s number 1108, gnosis) falsely so called: 21 Which some professing have erred concerning the faith.

 
In order to have a better idea of what it is that Paul is here telling Christians to avoid and shun we need to take a further look at Gnosticism and its teachings.
 
Like almost all pantheistic world views, one of the fundamental beliefs of Gnosticism was that material, earthly existence was bad. Material, earthly existence was viewed basically as a prison which humanity needed to escape from. The Gnostic view of salvation did not involve any coming earthly kingdom or inheritance. Instead, Gnosticism understood salvation as escaping from material existence into an immaterial, heavenly (non-earthly) existence.
 
Simon Magus – …Gnostics could conceive of salvation as attainable only by escaping their earthly prison. - Encyclopedia Britannica
 
Gnosticism – (Greek: gnōsis, knowledge) refers to diverse syncretistic religious movements in antiquity consisting of various belief systems generally united in the teaching that humans are divine souls trapped in a material world. - wikipedia.org
 
Gnosticism - the thought and practice especially of various cults of late pre-Christian and early Christian centuries distinguished by the conviction that matter is evil and that emancipation comes through gnosis. - Merriam-Webster's Online Dictionary
> 
Gnosticism, Nature – The world, produced from evil matter and possessed by evil demons, cannot be a creation of a good God; it is mostly conceived of as an illusion, or an abortion, dominated by Yahweh, the Jewish demiurge, whose creation and history are depreciated. This world is therefore alien to God, who is for the Gnostics depth and silence, beyond any name or predicate, the absolute, the source of good spirits who together form the pleroma, or realm of light. – Britannica.com
 
Another distinct facet of Gnostic soteriology (the study of the nature and mode of salvation) was their reliance on divine determinism rather than free will. Within Gnostic teaching rational contemplation of information was not involved in the process of a man coming to faith or salvation. The idea of individual human responsibility and involvement in belief and salvation was rejected. To the Gnostics, salvation instead came merely through the impartation of a divine spark of enlightenment and awakening from God. As a result, Gnosticism divided humanity into separate classes regarding those who were divinely determined to be saved and those who for whatever reason were not divinely chosen to be saved. For those who were divinely determined to be saved, salvation was certain, particularly because it was not affected by human will or obedience.  
 
Christianity, The church and its history – The history of Christianity – The internal development of the early Christian Church – Early heretical movements – Gnosticism…had disturbing moral consequences…Its claims to a totally transcendent revelation were antirational, allowed for no natural goodness in the created order, and eliminated individual responsibility. – Britannica.com
 
Gnosticism, Nature – In the Gnostic view…Through revelation from above, man becomes conscious of his origin, essence, and transcedent destiny. Gnostic revelation is to be distinguished both from philosophical enlightenment, because it cannot be acquired by the forces of reason, and from Christian revelation, because it is not rooted in history and transmitted by Scripture. It is rather the intuition of the mystery of the self…the discovery of the unconscious self or spirit in man which sleeps in him until awakened by the Saviour. The Gnostic sects of the 2nd century made use of Hebrew and Christian religious writings, employing the allegorical method to extricate Gnostic meanings from them…the discovery of the unconscious self or spirit in man which sleeps in him until awakened by the Saviour. – Britannica.com
 
Christianity, Aspects of the Christian religion – Christian myth and legend – History of Christian myth and legend – The early church – Messianic secrets and the mysteries of salvation – Gnostics (the pneumatics) contain within themselves divine sparks expelled from the pleroma. Christ was sent from the pleroma to teach Gnostics the saving knowledge (gnosis)… – Britannica.com
 
Gnosticism – The purely corporeal (hylic) lacked spirit and could never be saved; the Gnostics proper (pneumatic) bore knowingly the divine spark and their salvation was certain; – The Columbia Encyclopedia, Sixth Edition. 2001.
 
Gnosticism – The doctrine of salvation by knowledge…Gnostics were "people who knew", and their knowledge at once constituted them a superior class of beings, whose present and future status was essentially different from that of those who, for whatever reason, did not know… – Catholic Encyclopedia
 
1. Arising among these men, Saturninus (who was of that Antioch which is near Daphne) and Basilides laid hold of some favourable opportunities, and promulgated different systems of doctrine--the one in Syria, the other at Alexandria...2. ...he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic was the first to affirm that two kinds of men were formed by the angels,--the one wicked, and the other good. – Irenaeus, AGAINST HERESIES, BOOK I, CHAP. XXIV
 

…And again subdividing the animal souls themselves, they say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the [spiritual] seed; the evil by nature are those who are never able to receive that seed. – Irenaeus, AGAINST HERESIES, BOOK I, CHAP. VII, 5
 
Patristic literature, The ante-Nicene period – The Gnostic writers – …the Gnostics…their division of humanity into a spiritual elite able to achieve salvation and, below this elite, ‘material’ people cut off from salvation – Encyclopedia Britannica
 
Gnosticism – Another frequently encountered theme is that there is a special class or race of humans that is…destined to achieve salvation and to return to its spiritual origins. Salvation is understood as a revelation that reawakens knowledge (gnosis) of the race’s divine identity; - Encyclopedia Britannica
 
Gnosticism – Gnostic sects appear to have shared an emphasis on the redemptive power of esoteric knowledge, acquired not by learning or empirical observation but by divine revelation. – Britannica.com
 

Metaphysics, Types of metaphysical theory – Platonism – Because of the presence in him of something like a divine spark, he can, after suitable preparation, fix his intellectual gaze on the realities of the unseen world and, in the light of them, know both what is true and how to behave. – Britannica.com
 
Platonism, Platonism in the world of revealed religions –  For a Platonist…Sense experience…cannot be a basis for metaphysical or religious thinking. This must be the result of the presence in the soul of higher realities and their action upon it. In Plotinus the illumination of the soul by…the One was the permanent cause of man's ability to know eternal reality; – Encyclopedia Britannica
 
Platonism, Platonism in the world of revealed religions - Augustinian Platonism –
In his epistemology Augustine was Neoplatonic, especially in the subjectivity of his doctrine of illumination—in its insistence that in spite of the fact that God is exterior to man, men's minds are aware of him because of his direct action on them…and not as the result of reasoning from sense experience. For a Platonist…Sense experience, therefore…cannot be a basis for metaphysical or religious thinking. This must be the result of the presence in the soul of higher realities and their action upon it. In Plotinus the illumination of the soul by…the One was the permanent cause of man's ability to know eternal reality; and Augustine was at this point very close to Plotinus
Encyclopedia Britannica
 
In summary, Gnosticism was a kind of pantheistic mysticism very closely linked to Neo-Platonism. It believed that the material, earthly world was evil and that salvation was escaping to a heavenly (non-earthly) existence. In addition, Gnosticism taught that salvation did not involve human responsibility, rational contemplation, or choice. Rather, God divinely determined who would be saved and as a result some humans were imparted a divine spark of enlightenment ensuring their salvation. Those who were not divinely determined to receive this impartation of enlightenment could not be saved. Rational contemplation of information and scripture could not result in a man coming to faith or being saved.
 
In 1 Timothy 6:20-21, Paul is telling Christians not to be swept up in the ideas offered by Greek philosophical thought, pantheistic mysticism, or Gnosticism in particular. Paul mentions Gnosticism specifically (which was closely aligned with the metaphysical views offered in Neo-Platonic philosophy.) Elsewhere in his writings, Paul gives similar warning to Christians about Greek philosophy.
 
In Colossians 2:2-8, Paul is exhorting Christians to remain in the faith and teachings of Jesus Christ as the apostles had taught it (verse 5-6.) In verses 4 and 8, Paul articulates his intention to prevent Christians from being spoiled in the faith through the influence of the prevailing philosophies of the Greek world.
 
Colossians 2:2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding (4907), to the acknowledgement (1922) of the mystery of God, and of the Father, and of Christ; 3 In whom are hid all the treasures of wisdom and knowledge. 4 And this I say, lest any man should beguile you with enticing words. 5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order (5010), and the stedfastness (4733) of your faith in Christ. 6 As ye have therefore received Christ Jesus the Lord, so walk (4043) ye in him: 7 Rooted (4492) and built up (2026) in him, and stablished (950) in the faith, as ye have been taught, abounding therein with thanksgiving. 8 Beware lest any man spoil you through philosophy (5385) and vain (2756) deceit (539), after the tradition of men, after the rudiments of the world, and not after Christ.
 
The Greek word translated as “philosophy” in verse 8 is “philosophia” (Strong’s number 5385.) It is only used this one time in the New Testament, but it has the same range of meaning as the English word “philosophy.”
 
5385 philosophia
from 5386; TDNT-9:172,1269; n f
AV-philosophy 1; 1
1) love of wisdom
1a) used either of zeal for or skill in any art or science, any branch of knowledge.
 
In Acts 17:18, the related Greek word “philosophos” (from which “philosophia” is derived) is used to refer to Greek philosophical schools of the ancient world.
 
Acts 17:18 Then certain philosophers (5386) of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
 
5386 philosophos
from 5384 and 4680; TDNT-9:172,1269; n m
AV-philosopher 1; 1
1) a philosopher, one given to the pursuit of wisdom or learning
2) in a narrower sense, one who investigates and discusses the cause of things and the highest good
 
It is worth noting that in Colossians 2:8 Paul attaches the words “vain deceit” to the “philosophy.” The word translated “vain” is the Greek adjective “kenos” (2756.) The word “deceit” is translated from the Greek noun “apate” (539.)
 
2756 kenos
apparently a primary word; TDNT-3:659,426; adj
AV-vain 9, in vain 4, empty 4, vain things 1; 18
1) empty, vain, devoid of truth
1a) of places, vessels, etc. which contain nothing
1b) of men
1b1) empty handed
1b2) without a gift
1c) metaph. destitute of spiritual wealth, of one who boasts of his faith as a transcendent possession, yet is without the fruits of faith
1d) metaph. of endeavours, labours, acts, which result in nothing, vain, fruitless, without effect
1d1) vain of no purpose
 
539 apate
from 538; TDNT-1:385,65; n f
AV-deceitfulness 3, deceitful 1, deceit 1, deceivableness 1, deceivings 1; 7
1) deceit, deceitfulness
 
Ephesians 5:6 echoes Paul’s statements to the Colossians in Colossians 2:8. In Ephesians, Paul uses the same word for “vain” (“kenos”) and a related verb for “deceive” (“apatao” 538) to warn Christians about being deceived by vain words. As is the case in 1 Timothy 6:20-21, Ephesians 5:6 tells Christians not to fellowship or associate with persons who teach these “vain ideas.”
 
Ephesians 5:6 Let no man deceive (538) you with vain (2756) words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:
 
538 apatao
of uncertain derivation; TDNT-1:384,65; v
AV-deceive 4; 4
1) to cheat, beguile, deceive
 
In Ephesians 5:8, Paul equates these vain words with darkness, a New Testament metaphor used by Paul and Jesus (and others) to refer to false understandings about God and the world offered by Gentile, pagan cultures. In Romans 1:20-22 and 28, Paul explains that men were adequately able to understand God and the things of God by observing creation. However, men chose not to retain this knowledge of God. And though they thought of themselves as “wise,” they instead became vain and foolish in their imaginations and their hearts were darkened.
 
Romans 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain (3154) in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools,…28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate (96) mind (3563), to do those things which are not convenient (2550);
 
The Greek word translated as “vain” in verse 21 is “mataioo” (3154.) It has a similar meaning to “kenos” (2756.)
 
3154 mataioo
from 3152; TDNT-4:523,571; v
AV-become vain 1; 1
1) to make empty, vain, foolish
 
It is important to note that the Greek word translated as “wise” in verse 22 is “sophos” (4680.) It is the Greek word used to refer to Greek philosophers.  
 
4680 sophos
akin to saphes (clear); TDNT-7:465,1056; adj
AV-wise 22; 22
1) wise
1a) skilled, expert: of artificers
1b) wise, skilled in letters, cultivated, learned
1b1) of the Greek philosophers and orators
1b2) of Jewish theologians
1b3) of Christian teachers
1c) forming the best plans and using the best means for their execution
 
Similarly, the word translated as “imaginations” in verse 21 is “dialogismos” (1261.) It refers to “the thinking of a man deliberating with himself.”
 
1261 dialogismos
from 1260; TDNT-2:96,155; n m
AV-thought 9, reasoning 1, imagination 1, doubtful 1, disputing 1, doubting 1; 14
1) the thinking of a man deliberating with himself
1a) a thought, inward reasoning
1b) purpose, design
2) a deliberating, questioning about what is true
2a) hesitation, doubting
2b) disputing, arguing
 
And in verse 28, Paul states that the mind of these “sophos” was reprobate. The Greek word translated as “mind” here is “nous” (3563) which refers to “understanding, thoughts, judgments, etc.” The word translated as “reprobate” is “adokimos” (96.) This concept runs throughout Paul’s writings where he compares biblical teaching given by the apostles with the unapproved teachings taught by men with corrupted understandings (1 Corinthians 10:18, 2 Timothy 3:8, Titus 1:16.)
 
As we have seen, in Ephesians 4:17-18, Paul identifies Gentile understandings of God and the world as “darkened understandings” using these same Greek words. 
 

Ephesians 4:17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind (3563), 18 Having the understanding (1271) darkened…20 But ye have not so learned Christ;
 
Early in 1 Corinthians, Paul sets up a fundamental reference to Greek philosophy. He speaks directly of Greek wisdom and how the preaching of Christ and his teachings is foolishness in the eyes of Greek philosophy. The two views, Christ’s teachings and pagan philosophy, are at odds with one another.
 

1 Corinthians 1:20 Where is the wise (4680)? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom (4678) of this world? 21 For after that in the wisdom of God the world by wisdom (4678) knew not God, it pleased God by the foolishness of preaching to save them that believe. 22 For the Jews require a sign, and the Greeks seek after wisdom (4678): 23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness.
 
Using similar language in 1 Corinthians 2:4 and 13, Paul explicitly declares that apostolic teaching was not congruent with the wisdom of the Greek world. The Greek word translated as “wisdom” in both chapter 1 and chapter 2 is “sophia” (Strong’s number 4678.) While “sophia” can be used to refer to wisdom in biblical teaching, it is also the common Greek word associated with the wisdom of Greek philosophy. Here Paul is clearly referring to the wisdom offered in these unbiblical, pagan ways of thinking about God and the world.
 
1 Corinthians 2:4 And my speech and my preaching was not with enticing words of man‘s wisdom (4678), but in demonstration of the Spirit and of power…13 Which things also we speak, not in the words which man‘s wisdom (4678) teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
 
As he continues in 1 Corinthians 3:19-20 Paul states that the wisdom of this world is foolishness and the thoughts of the wise are vain. Again the word translated as “wise” in verse 20 is “sophos” which is a common word used for the ancient Greek philosophers.
 
1 Corinthians 3:19 For the wisdom (4678) of this world is foolishness with God. For it is written, He taketh the wise (4860) in their own craftiness. 20 And again, The Lord knoweth the thoughts of the wise (4860), that they are vain (3152).
 
The word translated as “vain” is “mataios” (3152) from which we get the verb “mataioo” (3154) which Paul used in Romans 1:21.
 
3152 mataios
from the base of 3155; TDNT-4:519,571; adj
AV-vain 5, vanities 1; 6
1) devoid of force, truth, success, result
2) useless, of no purpose
 
These words “mataios” (3152) and “mataioo” (3154) are closely related to the word “mataiologia” (3150) which Paul uses in 1 Timothy 1:6 to refer to false teachers who had erred from the faith. According to Paul these men engaged in “vain talking.”
 
1 Timothy 1:6 From which some having swerved have turned aside unto vain jangling (3150);
 
3150 mataiologia
from 3151; TDNT-4:524,571; n f
AV-vain jangling 1; 1
1) vain talking, empty talk
 
3151 mataiologos
from 3152 and 3004; TDNT-4:524,571; n m
AV-vain talker 1; 1
1) an idle talker, one who utters empty senseless things
 
We have seen that the Greek words “kenos” and “mataios” both convey the idea of being empty or devoid of truth. And we have seen that Paul uses these synonymous Greek words to refer to false teachers and ancient pagan philosophical views. It is no surprise then that in 1 Timothy 6:20, Paul uses this same concept to describe the Gnostics.
 
1 Timothy 6:20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings (2757), and oppositions of science falsely so called:
 
2757 kenophonia
from a presumed compound of 2756 and 5456; ; n f
AV-vain babblings 2; 2
1) empty discussion, discussion of vain and useless matters
 
Romans 1:20-22, 28, 1 Corinthians 3:19, Ephesians 4:17-18 and 5:6-8, Colossians 2:8, and 1 Timothy 6:20-21 all describe Greek and pagan philosophers and their metaphysical worldviews. Two of the most prevalent ancient Greek worldviews at the time of the New Testament were the philosophies of Platonism and the closely corresponding system of Gnosticism. At this point is should be obvious that the New Testament is not indifferent regarding the ideas and understandings offered by Greek philosophical views. Rather, Paul identified these Greek metaphysical systems as an imminent danger threatening to deceive Christians and lead them astray from the understandings the apostles had passed on to the church.
 
The fact that Paul saw an inherent contradiction between Christ’s teaching and Greek thought becomes even more striking in light of the fact that later Christian writers, such as Augustine and Thomas Aquinas, began to see more and more similarity between Christianity and the ancient Greek philosophers. It is also important then to realize that these key elements of Greek philosophical thought (epitomized in Neo-Platonism and Gnosticism) are the very same issues that are at the heart of major, modern, Christian denominational and doctrinal differences.
 
Calvinist and Reformed Theological traditions differ from Free Will (sometimes identified by the term Arminianism) over these exact soteriological issues. Is man responsible and capable of coming to faith and salvation through free choice after encountering and rationally considering information and scripture? Or, is man incapable of salvation unless he has been selected solely by divine determinism to be enlightened via a process that has no use or regard for human will, reason, or evidence? Likewise, issues related to the nature of salvation are a major source of denominational division in the church today. Is salvation an inheritance in an eternal kingdom on earth? Or is salvation escaping from our earthly existence into an eternal, heavenly (non-earthly) life?
 
A key factor here is whether we follow Old Testament Jewish soteriological and eschatological concepts or Greek mystical (Gnostic, Platonic) notions of salvation? It is well-established that the understanding of the earliest Christians were completely opposed to the views of the Gnostics. During the first few centuries of its existence the Christian church was decisively Jewish in its theology including its soteriological and eschatological views. Only after the third and fourth centuries did Christianity make the transition away from Jewish thought to the adoption of Greek theological concepts.
 
Ante-Nicene Period – First century Christianity possessed a basic cohesion based on the Pauline church movement, Jewish character, and self-identification as a messianic movement... – wikipedia.org
 
The Apostolic Fathers – According to conventional reckoning, the earliest examples of patristic literature are the writings of the so-called Apostolic Fathers; the name derives from their supposed contacts with the Apostles or the apostolic community…They all belong to the late 1st or early 2nd century and were all to a greater or lesser extent influenced…by the profoundly Jewish atmosphere that pervaded Christian thinking and practice at this primitive stage...Almost all the Apostolic Fathers throw light on primitive doctrine and practice…But the real key to the theology of the Apostolic Fathers, which also explains its often curious imagery, is that it is Jewish-Christian through and through, expressing itself in categories derived from latter-day Judaism and apocalyptic literature (depicting the intervention of God in history in the last times) – Encyclopedia Britannica
 
Patristic Literature – The ante-Nicene period – During the first three centuries of its existence the Christian Church had first to emerge from the Jewish environment that had cradled it and then come to terms with the predominantly Hellenistic (Greek) culture surrounding it. – Encyclopedia Britannica
 
On the questions of the nature of salvation and how one is saved, the earliest church consistently disagreed with the Gnostic understanding. Unlike the Gnostics, Christians of the first few centuries universally taught that men were capable and free to choose to believe and be saved through rational contemplation of scripture and information. This early Christian view was inherited from ancient Judaism rather than Greek thought.
 
Patristic literature, The ante-Nicene period -  The Gnostic writers – …pervasive philosophical-religious movement known as Gnosticism. This movement made a strong bid to absorb Christianity in the 2nd century…the church eventually maintained its identity intact…vital issues on which it differed sharply from the Gnostics. Chief among these were…their division of humanity into a spiritual elite able to achieve salvation and, below this elite…people cut off from salvation.” – Encyclopedia Britannica
 
Pharisee - According to Josephus, whereas the Sadducees believed that people have total free will and the Essenes believed that all of a person's life is predestined, the Pharisees believed that people have free will but that God also has foreknowledge of human destiny. - wikipedia.org
 
Predestination – History of the doctrine – Church Fathers on the doctrine –
The early church fathers consistently uphold the freedom of human choice. This position was crucial in the Christian confrontation with Cynicism and some of the chief forms of Gnosticism, such as Manichaeism, which taught that man is by nature flawed and therefore not responsible for evil in himself or in the world. At the same time, belief in human responsibility to do good as a precursor to salvation and eternal reward was consistent...The early church Fathers taught a doctrine of conditional predestination...Conditional Predestination, or more commonly referred to as conditional election, is a theological stance stemming from the writings and teachings of Jacobus Arminius, after whom Arminianism is named... – wikipedia.org
 
In addition, the earliest Christians are well known to have universally held to a particular understanding of the nature of salvation. Again unlike the Gnostics, the early Christians believed that salvation was the inheritance of a kingdom on earth with Christ when he returned.
 
This early Christian view of the first few centuries of church history is often called Chiliasm. In modern scholastic terminology Chiliasm was Premillennial, Futurist, and Post-tribulational. In other words, they believed that Christ would return prior to the establishment of God’s kingdom, that this kingdom would be on earth, that it had not happened yet (but was still to come at some future point,) and that Christians would remain on earth through the tribulation which would precede the coming of this earthly kingdom. The early church’s Chiliast view was discarded due to fourth century changes in theology by men who were heavily influenced and infatuated with Neo-Platonism and Gnosticism. From these fourth century changes in Christian theology spring all the diverse denominations and doctrinal views of the modern church today. Some of these popular modern eschatological and soteriological views include:
 
1. Amillennialism – in which there is no earthly inheritance or kingdom.
2. Preterism – which states that Christ returned in 70 AD.
3. Pre-tribulationalism – which states that Old and New Testament saints receive different inheritances in salvation, New Testament (predominately Gentile) saints receive a heavenly, non-earthly inheritance.
 

Premillennialism – (Redirected from Chiliasm ) - The concept of…earthly messianic kingdom at the Messiah's coming was not an invention of Christianity. Instead it was a theological interpretation developed within the apocalyptic literature of early Judaism....For the larger part, Christian eschatology through the second and third centuries was chiliastic. Many early Christian interpreters applied the earlier Jewish apocalyptic idea of…Messianic kingdom…Justin Martyr, Irenaeus, and Tertullian all made explicit references to the concept of a thousand year earthly kingdom at Christ’s coming... - wikipedia.org
 
“Prophecy, Prophetic and millenarian movements in later Christianity – Though the key leaders of the Protestant Reformation opposed chiliasm, and therefore minimized its effects upon the emergent denominations (e.g., Lutheran, Calvinist, and Anglican)…” – Britannica.com
 
"Eschatology, Eschatology in religions of the West, Post-Biblical Christianity, The views of Augustine – The millenarian, in contrast to Augustine, had no quarrel with the world as such except that he had found it controlled by his enemies. The millenarian believed that when the imminently expected saviour had defeated these foes, the righteous would share in an earthly paradise, a land of physical, not spiritual, benefits… Augustine's allegorical millennialism became the official doctrine of the church, and apocalypticism went underground…the doctrine of Augustine remained unchallenged until the 17th century. The Protestant Reformers of the Lutheran, Calvinist, and Anglican traditions were not apocalypticists but remained firmly attached to the views of Augustine, for whose theology they felt a particular affinity…The Augustinian millennial world view, though it survived the Reformation…" - Britannica.com
 
“Millennium – [Lat.,=1,000 years], the period of 1,000 years in which, according to some schools of Christian eschatology, Christ will reign again gloriously on earth. Belief in the millennium, based on Rev. 20, has recurred in Christianity since the earliest times. Today it is held and taught by the Adventists and some other conservative evangelical bodies. Belief in the millennium is called chiliasm by historians of the ancient church. See Judgment Day.” – The Columbia Encyclopedia, Sixth Edition.  2001.
 
Patristic Literature (Christianity) - The Apostolic Fathers - But the real key to the theology of the Apostolic Fathers, which also explains its often curious imagery, is that it is Jewish-Christian through and through, expressing itself in categories derived from latter-day Judaism and apocalyptic literature (depicting the intervention of God in history in the last times), which were soon to become unfashionable and be discarded. - Encyclopedia Britannica
 
Millennialism – or chiliasm…millenarian beliefs have fallen into disfavor in mainstream Christian theology today, this was not the case during the early Christian centuries. At least during the first four centuries, millennialism was normative in both East and West. Tertullian, Commodian, Lactantius, Methodius, and Apollinaris of Laodicea all advocated premillennial doctrine…Chiliasm was…condemned as a heresy in the 4th century by the Church...nearly universal condemnation of the doctrine over a gradual period of time, beginning with Augustine of Hippo...the virtual annihilation of millennialism from the 4th Century onwards.
wikipedia.org
 
Amillennialism – Amillennialism (Latin: a- "no" + millennialism) is a view in Christian end-times theology named for its rejection of the theory that Jesus Christ will have a thousand-year long, physical reign on the earth… - wikipedia.org
 
In fact, the first opponents to the early church’s understanding of salvation in an earthly kingdom were Gnostic teachers (like Marcion.)
 
Millennialism – or chiliasm…(around 185) by Irenaeus...The first known opponent of Christian chiliasm was Marcion, in the second century…an early heretic... – wikipedia.org
 
It is not our purpose in this article series to demonstrate which modern denominational understandings of these issues is biblically correct. Rather, it is our intention simply to show that the New Testament requires Christians to avoid and shun Gnostic beliefs and those who incorporate or teach them. To do so we need to be familiar with the views of Gnosticism so that we may understand what it is we need to avoid. Here we have given a basic outline of Gnostic teachings in order to show what types of doctrinal issues Paul has in mind when he provides broad instructions in 1 Timothy 6 for Christians to excommunicate over Gnosticism. Later, we will see that the Apostle John also identifies those teaching Gnosticism as disqualified from Christian church fellowship.
 
For more information on the doctrinal understandings of early Christians and later developments and changes in Christian theology please see our articles (or videos) on “The History of the Early Church” and “Roman Catholicism.”
 
As we conclude our look at Paul’s words in 1 Timothy 6:19-20 we can see that Paul does not limit his concerns about Gnosticism to a select set of particularly problematic Gnostic beliefs. To be clear, he mentions no specific Gnostic teachings at all. He is simply requiring Christians to avoid Gnosticism in general. We now have some idea of the views of the Gnostics and where they differed from the understanding of early Christians. Here, in 1 Timothy 6, Paul identifies this religious system as a set of false views and teachings. In fact, he calls Gnosticism and its beliefs the antithesis of what the apostles had taught. The Greek word translated as “oppositions” in verse 20 is actually the word “antithesis” (Strong’s number 2757.)
 
477 antithesis
from a compound of 473 and 5087; TDNT-1:373, n f
AV-opposition 1; 1
1) opposition, that which is opposed
 
There is a contrast presented here. Timothy is to keep the teachings that Paul had handed on to him from Christ. But he was to avoid the beliefs taught by Gnosticism. And he was not to associate with those who taught these false beliefs. This is excommunication in regards to a large set of false beliefs and erroneous understandings about God and his plan of salvation. Later we will discuss this topic in further detail when we see the apostle John also require the excommunication of those who advocate Gnostic views.
 
As we continue with Paul’s letters to Timothy, in 2 Timothy 2 we find another reference to those who “err from the faith”.
 
2 Timothy 2:14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting (2692) of the hearers. 15 Study to shew thyself approved (1384) unto God, a workman that needeth not to be ashamed, rightly dividing (3718) the word of truth. 16 But shun (4026) profane and vain babblings: for they will increase unto more ungodliness. 17 And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; 18 Who concerning the truth have erred (795), saying that the resurrection is past already; and overthrow (396) the faith of some.
 
In verse 14, Paul is again instructing Timothy to put his hearers in remembrance of what the apostles taught. In verse 15, Paul tells Timothy to show himself to be one who is approved and who rightly divides the word of truth. The Greek word translated as “approved” is “dokimos” (Strong’s number 1384) which we know Paul uses to refer to those who have the correct understanding of apostolic teaching. Here he couples having a correct understanding of apostolic teaching with the Greek word “orthotomeo” (3718.)
 
3718 orthotomeo
from a compound of 3717 and the base of 5114; TDNT-8:111,1169; v
AV-rightly divide 1; 1
1) to cut straight, to cut straight ways
1a) to proceed on straight paths, hold a straight course, equiv. to doing right
2) to make straight and smooth, to handle aright, to teach the truth directly and correctly
 
From his word usage we can see that, according to Paul, to have the approved apostolic understanding is equivalent to teaching the truth of God’s word correctly.
 
Here in 2 Timothy 2:16 Paul also instructs Christians to avoid or shun certain people and certain false teachings. He uses the Greek word “periistemi” (4026) which is translated as “avoid” and conveys the idea of “shunning.”
 
4026 periistemi
from 4012 and 2476; ; v
AV-shun 1, avoid 1, stand by 1, stand round about 1; 4
1) to place around one
2) to stand around
2a) to turn one’s self about for the purpose of avoiding something
2b) to avoid, shun
 
In verse 18, Paul mentions another type of false teaching that is an error of the faith. He uses the same word for “err” astocheo (795) that we have already seen him use repeatedly to identify excommunicable issues. Here Paul clearly states that such errors overthrow people’s faith. The Greek word translated as “overthrow” is “anatrepo” (396.) It refers to subverting, overturning, or destroying. (Peter uses this same word in 2 Peter 2:6 to discuss the destruction and overthrow of Sodom and Gomorrah.) We have already seen instances in Acts 15 and 20 where the apostles (including Paul) state that false teachings subvert Christian faith.
 
396 anatrepo
from 303 and the base of 5157; ; v
AV-overthrow 1, subvert 1; 2
1) to overthrow, overturn, destroy
2) to subvert
 
Similar to 2 Thessalonians, 2 Timothy 2:14 states that false views on eschatological (end times) doctrines are excommunicable issues. 2 Timothy 2:18 specifically identifies that teaching end times events (such as the resurrection) have already past, when in fact they haven’t, is an excommunicable offense. (Of course, in order for this particular teaching to be excommunicable it has to be proven that the end-times events haven’t, in fact, yet occurred.) Nonetheless, Paul is clearly making end times events, their timing, and the nature of their fulfillment a matter of essential teaching over which Christians can rightly excommunicate and which Christians cannot have varying views.
 
We must note that the very question that Paul is discussing here involves views that modern theological circles identify as Preterist, Historicist, and Futurist conceptions of when end times events are fulfilled. In an Essentials Only View Christians in the church today are allowed to differ in their understanding of the timing of these things and cannot be excommunicated for divergent views on these matters. However, Paul specifically contradicts the Essentials Only teaching on these points.
 
The final passage we will cover in Paul’s writings to Timothy occurs in 2 Timothy 3. In this passage Paul provides and another long list of things that are inappropriate for Christians. He concludes this list by telling Christians to turn away from people who engage in such practices. And he includes instructions for Christians to instead remain in the sound understanding of Christian teaching that the apostles had passed on to the churches.
 
2 Timothy 3:1 This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away (665). 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge (1922) of the truth (225). 8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth (225): men of corrupt (2704) minds (3563), reprobate (96) concerning the faith (4102). 9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 10 But thou hast fully known my doctrine (1319), manner of life, purpose, faith (4102), longsuffering, charity, patience, 11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof (1651), for correction, for instruction in righteousness: 17 That the man of God may be perfect (739), throughly furnished (1822) unto all good works.
 
There are several additional points worth noting from this passage. First, the Greek word translated as “turn away from” in verse 5 is “apotrepo” (665.) It refers to shunning or avoiding. By this we know that Paul has a separation of fellowship in mind.
 
665 apotrepo
from 575 and the base of 5157; ; v
AV-turn away 1; 1
1) to turn one’s self away from
2) to shun, avoid
 
Likewise, in verse 16, Paul uses the Greek noun “elegchos” (1650) which is derived from the verb “elegcho” (1651.) Earlier we saw that “elegcho” was used in Matthew 18:15, Ephesians 5:11, and 1 Timothy 5:20 as a means of referring to the process of excommunication. Given that verse 5 shows that Paul is clearly discussing excommunication in this chapter there is little reason to doubt that verse 16’s reference to “reproving” is also an instruction on this same topic.
 
1650 elegchos
from 1651; TDNT-2:476,221; n m
AV-reproof 1, evidence 1; 2
1) a proof, that by which a thing is proved or tested
2) conviction
For Synonyms see entry 5884
 
The significance of verse 16 is that Paul is here authorizing the use of all scripture as a canon or standard for reproving and excommunicating Christian brothers and sisters for doctrines and behaviors that are contrary to Christ.
 
Likewise, we see in verse 16, Paul’s statement that all scripture is useful for bringing a Christian to perfection and making them fully equipped. This is similar to Ephesians 4, 1 Corinthians 3:1-3, 1 Corinthians 14:20, and Philippians 3:15 where Paul likewise states that a mature Christian is one who remains in the understanding of doctrine passed on by the apostles and does not deviate into false views. Here in 2 Timothy 3, Paul uses the related Greek words “artios” and “exartizo” to refer to our maturity.
 
739 artios
from 737; TDNT-1:475,80; adj
AV-perfect 1; 1
1) fitted
2) complete, perfect
2a) having reference apparently to "special aptitude for given uses"
 
1822 exartizo
from 1537 and a derivative of 739; TDNT-1:475,80; v
AV-accomplish + 1096 1, thoroughly furnish 1; 2
1) to complete, finish
1a) to furnish perfectly
1b) to finish, accomplish, (as it were, to render the days complete)
 
For comparison below it is the Greek word “teleios” which Paul has used elsewhere.
 
5046 teleios
from 5056; TDNT-8:67,1161; adj
AV-perfect 17, man 1, of full age 1; 19
1) brought to its end, finished
2) wanting nothing necessary to completeness
3) perfect
4) that which is perfect
4a) consummate human integrity and virtue
4b) of men
4b1) full grown, adult, of full age, mature
 
We can see that Paul is using these Greek words to convey a similar idea. The idea is that Christians who remain in apostolic teaching achieve maturity in contrast to the immaturity of those who deviate into unapproved views.
 
To be clear, in 2 Timothy 3:17 Paul is most likely referencing Old Testament scriptures as useful for doctrine, reproof, and correction. However, such words clearly demonstrate that Paul understood that all scripture is authoritative regarding what teachings, subjects, and views are subject to excommunication. And certainly, we know from our study of the New Testament that the apostles understood that their own writings and teachings also had this same authority. After all, Christ authorized his disciples to teach all things whatsoever he had taught them and made no restrictions on excommunicable subject matter. And Paul himself has repeatedly instructed Christians to excommunicate over things he taught in his epistles. Furthermore, the New Testament itself provides indications that the apostles understood their writings to be equivalent and authoritative along with the Old Testament scripture. (For more on this topic please see our study on the New Testament Canon.) As such, 2 Timothy 3:17 can reasonably be taken as advocating the use of the Old and New Testaments as the canon, measuring rod, and standard for excommunication in regard to any doctrinal subject that scripture teaches on.
 
Next we should note that in 2 Timothy 3:8 and 10, Paul again contrasts apostolic teaching with the corrupt and unapproved understanding of false teachers. The word translated “mind” in the phrase “corrupt minds” is the Greek noun “nous” (Strong’s number 3563) which we have seen Paul use to forbid Christians from having differing understandings (1 Corinthians 1:10.) This Greek word refers to our mind, our understanding, perceptions, judgments, thoughts, feelings, etc. Here it is coupled with the Greek word “katphtheiro” (2704) which is translated as “corrupt.”
 
2704 katphtheiro
from 2596 and 5351; TDNT-9:93,1259; v
AV-corrupt 1, utterly perish 1; 2
1) to corrupt, deprave
1a) corrupted in mind
2) to destroy
2a) to be destroyed, to perish
 
Earlier we saw Paul couple “nous” and a related Greek word “diaphtheiro” in 1 Timothy 6:5. In that verse, Paul was speaking similarly of men of corrupt understanding from whom Christians must separate.
 
Here in 2 Timothy 3:5 and 8, Paul equates having a corrupt understanding with a false form of Christian faith and with teaching that was not approved of or taught by the apostles. In verse 7, Paul identifies those who are ensnared by false views as “ever learning, but never able to come to the knowledge of the truth.” As in Ephesians 4:13, Paul contrasts those who are swayed by false doctrines with those who have a correct knowledge of Christian beliefs. The Greek word translated as “knowledge” (in both 2 Timothy 3:7 and Ephesians 4:13) is “epignosis” (Strong’s number 1922.) It refers to a precise and correct knowledge of New Testament teaching.
 
1922 epignosis
from 1921; TDNT-1:689,119; n f
AV-knowledge 16, acknowledging 3, acknowledgement 1; 20
1) precise and correct knowledge
1a) used in the NT of the knowledge of things ethical and divine
 
Paul’s statement that those who are swayed by false views are never able to come to a precise and correct knowledge of the truth is reflective of Christ’s teaching in the gospels. Earlier we looked at several passages in which Jesus states that his followers will not continue to walk in darkness. In New Testament language darkness is a metaphorical means of referring to those who do not understand the truth. Jesus’ followers therefore were not to continue without a full and correct understanding. Instead, they would have an understanding of all Christ’s teaching.
 

John 8:12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

John 12:46 I am come a light into the world, that whosoever believeth on me should not abide (3306) in darkness.

Luke 24:45 Then opened he their understanding, that they might understand the scriptures,

1 Corinthians 2:16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

 
Ephesians 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,…18 The eyes of your understanding being enlightened…

Ephesians 4:17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened…20 But ye have not so learned Christ;

 
Ephesians 5:7 Be not ye therefore partakers (4830) with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:
 
We can see from Paul’s writings, that according to the apostles, Christians would be able to understand and would actually understand the correct view of Christ’s teachings. Their understanding would be unified and in harmonious agreement without sectarian divisions and doctrinal divergences. Only if Christians were immature, focused on worldly things, and were influenced by false views would the church perpetually exhibit differing views and understandings.   
 
This leads us to the next item we want to draw attention to in 2 Timothy 3. In verse 10 Paul states that Timothy had fully known his doctrine, manner of life, and faith. Unlike those who were swayed by false views or who immaturely sought things in this life, Christians who remained true and undivided in their devotion to Christian doctrine could fully know the truth of what the apostles taught. This is similar to 1 Corinthians 2:16 where Paul states that we have the understanding of Christ. In both cases, this understanding comes to us through the work of the apostles in sharing Christ’s teachings with later Christians. The idea that the apostles made all of Christ’s teachings fully known again correlates to their expectation for comprehensive doctrinal unity and their instruction to excommunicate over deviations on a whole host of New Testament teachings.
 
The things that Paul has taught Timothy about in these epistles include: gender roles, women being silent in churches, and restrictions against women teaching men (1 Timothy 2:7-15), requirements for bishops and deacons (including that they were men – 1 Timothy 3:1-13), statements that Christians will depart from the faith (1 Timothy 4:1), communal sharing (1 Timothy 5:7-18), and salvation in the kingdom of God (2 Timothy 4:18.) None of these issues are isolated to Paul’s letters to Timothy. Rather, as Paul himself stated clearly and repeatedly in 1 Corinthians, he taught the same things in all churches (1 Corinthians 4:17, 7:17, 11:1, 16 and 14:33-40.) Consequently, we find these same topics repeatedly in Paul’s epistles. It makes sense then that Paul here instructs Timothy (who oversaw churches in Ephesus) on some of the same doctrines for which he himself had chastised the Corinthian church for having deviant practices.
 
In his letters to Timothy, Paul writes about these and other issues and then here in 2 Timothy 3:10, 14, and 16 he instructs Timothy to continue in those things that the apostles had taught and shun those who have a corrupt understanding of Christian belief. This parallels Paul’s remarks just one chapter earlier (in 2 Timothy 2:14) where he tells Timothy to put the Christians in remembrance of what he’d taught and to prohibit them from teaching anything else. We also saw that in 1 Timothy 4:16 Paul instructed Timothy to continue in what he’d taught him so that he and his hearers would be saved. All of these types of remarks from Paul parallel Jesus’ words in Matthew 28 and Mark 16 where the apostles are likewise instructed to teach all things whatsoever Christ had taught them and that only those who believed what they taught would be saved.
 
Having finished with Paul’s teaching on doctrinal unity, deviation, and excommunication in his letters to Timothy, we can summarize what we’ve found in regard to the major questions of this study.
 
Throughout 1 and 2 Timothy, Paul repeatedly discusses and instructs Christians about excommunication. He provides similar lists of excommunicable issues as we have seen elsewhere. He instructs Christians to use the protocols of excommunication provided by Christ in Matthew 18. Likewise, Paul identifies teaching anything besides what the apostles taught on any subject as an excommunicable offense. He prohibits Christians from teaching any other view. He consistently identifies the apostolic commission with preaching the gospel and teaching all nations all things that Christ commanded just as we have seen was the case in Matthew 28, Mark 16, and Acts 1. He identifies blasphemy, covetousness, false views on the timing of eschatological events, and the teachings of Gnosticism as errors which overthrow the faith and which require excommunication. He teaches on gender roles and restrictions regarding women and teaching. He warns that the time will come when Christians will not endure sound doctrine and will depart from a sound understanding of the faith. And he contrasts Christians with those who are always learning and never coming to the knowledge of the truth. With these remarks, Paul again shows that his concept of mature Christians and a mature, united church is not one which contains differences in understanding regarding anything taught in the New Testament.
 
In his letters to Timothy Paul states that Christians are to excommunicate those who are: murderers, fornicators, homosexuals (1 Timothy 1:10,) kidnappers, liars, those who prematurely teach the resurrection has past, blasphemy, covetousness, pride, making false accusations, sectarian differences and divisions (1 Timothy 6:4) and Gnostic doctrines. Paul’s broad instruction to shun Gnostic views and those who advocate them includes issues related to the nature and mode of salvation such as: an earthly salvation inheritance or a heavenly (non-earthly) salvation inheritance, free will (free choice to believe through rational contemplation of evidence) or divine determinism (faith through a divine enlightenment without regard for man’s will or man’s capability).