Sermon Cloud

1. INTRODUCTION

In 2 Timothy 2 the believer is presented in seven characters. He is called:

1. a son (v. 1),

2. a soldier (v. 3),

3. an athlete (v. 5),

4. a husbandman (v. 6),

5. a workman (v. 15),

6. a vessel (v. 21), and

7. a servant (v. 24).

With each of these characters there is a well-suited exhortation. As a son, Timothy is exhorted to be strong in grace. Grace goes with sonship, just as law goes with servitude - as we learn from Galatians. Then, as a soldier, Timothy is exhorted to endure hardness and to avoid worldly entanglements; these are right elements of good soldiership. As a vessel, he is to be cleansed, separated; as a servant, gentle, patient, meek; and so of each of these seven aspects of his life as a Christian.

In 2 Timothy 2:15 he is told what is required of him as a workman: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." The Word of truth, then, has right divisions, and it must be evident that, as one cannot be "a workman that needeth not to be ashamed" without observing them, so any study of that Word which ignores those divisions must be in

4 Rightly Dividing

large measure profitless and confusing. Many Christians freely confess that they find the study of the Bible weary work. More find it so, who are ashamed to make the confession. The purpose of this pamphlet is to indicate the more important divisions of the Word of truth. That this could not be fully done short of a complete analysis of the Bible is, of course, evident. But it is believed that enough is given to enable the diligent student to perceive the greater outlines of truth and something of the ordered beauty and symmetry of that Word of God which, to the natural mind, seems a mere confusion of inharmonious and conflicting ideas.

The student is earnestly exhorted not to receive a single doctrine upon the authority of this book, but, like the noble Bereans (Acts 17:11), to search the Scriptures daily whether these things are so. No appeal is made to human authority. "The anointing which ye have received of him abideth in you, and ye need not that any man teach you" (1 John 2:27).

Rightly Dividing 5

2. THE JEW, THE GENTILE, AND THE CHURCH OF GOD

Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God (1 Corinthians 10:32).

Whoever reads the Bible with any attention cannot fail to perceive that more than half of its contents relate to one nation: the Israelites. He perceives, too, that they have a distinct place in the dealings and counsels of God. Separated from the mass of mankind, they are taken into covenant with Jehovah, who gives them specific promises not given to any other nation. Their history alone is told in Old Testament narrative and prophecy; other nations are mentioned only as they touch the Jew. It appears, also, that all the communications of Jehovah to Israel as a nation relate to the Earth. If faithful and obedient, the nation is promised earthly greatness, riches, and power; if unfaithful and disobedient, it is to be scattered among all people, from the one end of the earth even unto the other" (Deut. 28:64). Even the promise of the Messiah is of blessing to "all the families of the Earth."

Continuing his research, the student finds mention in Scripture of another distinct body, which is called the church. This body also has a peculiar relation to God and, like Israel, has received from Him specific promises. But similarity ends there, and the most striking contrast begins. Instead of being formed of the natural descendants of Abraham alone, it is a body in which the distinction of Jew and Gentile is lost. Instead of the relation being one of mere covenant, it is one of birth. Instead of obedience bringing the reward of earthly greatness and wealth, the church is taught to be content with food and raiment, and to expect persecution and hatred; it is perceived that just as distinctly as Israel stands connected with temporal

6 Rightly Dividing

and earthly things, so distinctly does the church stand connected with spiritual and heavenly things.

Further, Scripture shows the student that neither Israel nor the church always existed; each had a recorded beginning. The beginning of Israel he finds in the call of Abram. Looking then for the birth of the church he finds (contrary, perhaps, to his expectations, for he has probably been taught that Adam and the patriarchs are in the church) that it certainly did not exist before, nor during, the earth life of Christ, for he finds Him speaking of His church as yet future when He says (Matt. 16:18), "Upon this rock I will build my church." Not, have built, nor am building, but will build. He finds, too, from Ephesians 3:5-10, that the church is not once mentioned in Old Testament prophecy, but was, in those ages, a mystery "hid in God." Scripturally, he finds the birth of the church in Acts 2, and the termination of its career on the earth in I Thessalonians 4.

The student also finds, in the scriptural division of the race, another class, rarely mentioned, and distinguished in every respect from either Israel or the church: the Gentiles. The comparative position of the Jew, the Gentile, and the church may be briefly seen in the following Scriptures: the Jew (Rom. 9:4-5; John 4:22; Rom. 3:1-2); the Gentile (Eph. 2:11-12; Eph. 4:17-18; Mark 7:27-28); the Church (Eph. 1:22-23; Eph. 5:29-33; 1 Pet. 2:9).

Comparing, then, what is said in Scripture concerning Israel and the Church, he finds that in origin, calling, promise, worship, principles of conduct, and future destiny that all is contrast. Compare first the calling of Israel with that of the church.

ISRAEL

Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house unto a land that I will show thee (Gen. 12:1). For the LORD thy God

Rightly Dividing 7

bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig-trees, and pomegranates; a land of oil olive, and honey; a land wherein thou shalt eat bread without scarceness (Deut. 8:7-9). And he said, I am Abraham's servant. And the LORD hath blessed my master greatly, and he is become great; and he hath given him flocks, and herds, and silver, and gold, and men-servants, and maid-servants, and camels, and asses (Gen. 24:34-35). The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways (Deut. 28:7). And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath (Deut. 28:13).

THE CHURCH

Wherefore, holy brethren, partakers of the heavenly calling (Heb. 3:1). For our conversation is in heaven (Phil. 3:20). And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head (Matt. 8:20). To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you (1 Pet. 1:4). Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place (1 Cor. 4:11). And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! (Mark 10:23). Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? (Jas. 2:5). They shall put you out of the synagogues: yea, the time cometh that whosoever killeth you will think that he doeth God service (John 16:2). Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven (Matt. 18:4).

8 Rightly Dividing

Of course it is not meant that a godly Jew did not, at death, go to heaven. The distinction is that the incentive to godliness in his case was earthly blessings, not heavenly. It should be needless to say that, in this dispensation, neither Jew nor Gentile can be saved otherwise than by the exercise of that faith on the Lord Jesus Christ whereby both are born again (John 3:3, 16) and are baptized into that "one body" (1 Cor. 12:13) which is "the church" (Eph. 1:22-23). In the church the distinction of Jew and Gentile disappears (1 Cor. 12:13; Gal. 3:28; Eph. 2:14). So in writing to the Ephesians the apostle speaks of them as "in time past Gentiles" (Eph. 2:11). 1 Corinthians 12:2 also says, "ye were Gentiles". The contrast between Israel and the church further appears in the rules given for the conduct of each.

ISRAEL

When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee . . . thou shalt smite them, and utterly destroy them: thou shalt make no covenant with them, nor show mercy unto them (Deut. 7:1-2). Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe (Ex. 21:24-25).

THE CHURCH

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you (Matt. 5:44). Being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat (1 Cor. 4:12-13). But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also (Matt. 5:39). See also Deuteronomy 21:18-21 and Luke 15:20-23.

Rightly Dividing 9

In the appointments for worship we still find contrast. Israel could worship in but one place and at a distance from God-only approaching Him through a priest. The church worships wherever two or three are gathered, has boldness to enter into the holiest, and is composed of priests. Compare Leviticus 17:8-9 with Matthew 18:20, Luke 1:10 with Hebrews 10:19-20, Numbers 3:10 with 1 Peter 2:5.

In the predictions concerning the future of Israel and the church, the distinction is still more startling. The church will be taken away from the earth entirely, but restored Israel is yet to have her greatest earthly splendor and power. See what Scripture says as to:

ISRAEL

"And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end" (Luke 1:31-33). (Of these seven promises to Mary five have already been literally fulfilled. By what rule of interpretation are we authorized to say the remaining two will not be also fulfilled?) 

"Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets, as it is written: After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up" (Acts 15: 14-16). "I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. For if thou wert cut out of the olive tree whic

1. INTRODUCTION

In 2 Timothy 2 the believer is presented in seven characters. He is called:

1. a son (v. 1),

2. a soldier (v. 3),

3. an athlete (v. 5),

4. a husbandman (v. 6),

5. a workman (v. 15),

6. a vessel (v. 21), and

7. a servant (v. 24).

With each of these characters there is a well-suited exhortation. As a son, Timothy is exhorted to be strong in grace. Grace goes with sonship, just as law goes with servitude - as we learn from Galatians. Then, as a soldier, Timothy is exhorted to endure hardness and to avoid worldly entanglements; these are right elements of good soldiership. As a vessel, he is to be cleansed, separated; as a servant, gentle, patient, meek; and so of each of these seven aspects of his life as a Christian.

In 2 Timothy 2:15 he is told what is required of him as a workman: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." The Word of truth, then, has right divisions, and it must be evident that, as one cannot be "a workman that needeth not to be ashamed" without observing them, so any study of that Word which ignores those divisions must be in

4 Rightly Dividing

large measure profitless and confusing. Many Christians freely confess that they find the study of the Bible weary work. More find it so, who are ashamed to make the confession. The purpose of this pamphlet is to indicate the more important divisions of the Word of truth. That this could not be fully done short of a complete analysis of the Bible is, of course, evident. But it is believed that enough is given to enable the diligent student to perceive the greater outlines of truth and something of the ordered beauty and symmetry of that Word of God which, to the natural mind, seems a mere confusion of inharmonious and conflicting ideas.

The student is earnestly exhorted not to receive a single doctrine upon the authority of this book, but, like the noble Bereans (Acts 17:11), to search the Scriptures daily whether these things are so. No appeal is made to human authority. "The anointing which ye have received of him abideth in you, and ye need not that any man teach you" (1 John 2:27).

Rightly Dividing 5

2. THE JEW, THE GENTILE, AND THE CHURCH OF GOD

Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God (1 Corinthians 10:32).

Whoever reads the Bible with any attention cannot fail to perceive that more than half of its contents relate to one nation: the Israelites. He perceives, too, that they have a distinct place in the dealings and counsels of God. Separated from the mass of mankind, they are taken into covenant with Jehovah, who gives them specific promises not given to any other nation. Their history alone is told in Old Testament narrative and prophecy; other nations are mentioned only as they touch the Jew. It appears, also, that all the communications of Jehovah to Israel as a nation relate to the Earth. If faithful and obedient, the nation is promised earthly greatness, riches, and power; if unfaithful and disobedient, it is to be scattered among all people, from the one end of the earth even unto the other" (Deut. 28:64). Even the promise of the Messiah is of blessing to "all the families of the Earth."

Continuing his research, the student finds mention in Scripture of another distinct body, which is called the church. This body also has a peculiar relation to God and, like Israel, has received from Him specific promises. But similarity ends there, and the most striking contrast begins. Instead of being formed of the natural descendants of Abraham alone, it is a body in which the distinction of Jew and Gentile is lost. Instead of the relation being one of mere covenant, it is one of birth. Instead of obedience bringing the reward of earthly greatness and wealth, the church is taught to be content with food and raiment, and to expect persecution and hatred; it is perceived that just as distinctly as Israel stands connected with temporal

6 Rightly Dividing

and earthly things, so distinctly does the church stand connected with spiritual and heavenly things.

Further, Scripture shows the student that neither Israel nor the church always existed; each had a recorded beginning. The beginning of Israel he finds in the call of Abram. Looking then for the birth of the church he finds (contrary, perhaps, to his expectations, for he has probably been taught that Adam and the patriarchs are in the church) that it certainly did not exist before, nor during, the earth life of Christ, for he finds Him speaking of His church as yet future when He says (Matt. 16:18), "Upon this rock I will build my church." Not, have built, nor am building, but will build. He finds, too, from Ephesians 3:5-10, that the church is not once mentioned in Old Testament prophecy, but was, in those ages, a mystery "hid in God." Scripturally, he finds the birth of the church in Acts 2, and the termination of its career on the earth in I Thessalonians 4.

The student also finds, in the scriptural division of the race, another class, rarely mentioned, and distinguished in every respect from either Israel or the church: the Gentiles. The comparative position of the Jew, the Gentile, and the church may be briefly seen in the following Scriptures: the Jew (Rom. 9:4-5; John 4:22; Rom. 3:1-2); the Gentile (Eph. 2:11-12; Eph. 4:17-18; Mark 7:27-28); the Church (Eph. 1:22-23; Eph. 5:29-33; 1 Pet. 2:9).

Comparing, then, what is said in Scripture concerning Israel and the Church, he finds that in origin, calling, promise, worship, principles of conduct, and future destiny that all is contrast. Compare first the calling of Israel with that of the church.

ISRAEL

Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house unto a land that I will show thee (Gen. 12:1). For the LORD thy God

Rightly Dividing 7

bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig-trees, and pomegranates; a land of oil olive, and honey; a land wherein thou shalt eat bread without scarceness (Deut. 8:7-9). And he said, I am Abraham's servant. And the LORD hath blessed my master greatly, and he is become great; and he hath given him flocks, and herds, and silver, and gold, and men-servants, and maid-servants, and camels, and asses (Gen. 24:34-35). The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways (Deut. 28:7). And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath (Deut. 28:13).

THE CHURCH

Wherefore, holy brethren, partakers of the heavenly calling (Heb. 3:1). For our conversation is in heaven (Phil. 3:20). And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head (Matt. 8:20). To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you (1 Pet. 1:4). Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place (1 Cor. 4:11). And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! (Mark 10:23). Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? (Jas. 2:5). They shall put you out of the synagogues: yea, the time cometh that whosoever killeth you will think that he doeth God service (John 16:2). Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven (Matt. 18:4).

8 Rightly Dividing

Of course it is not meant that a godly Jew did not, at death, go to heaven. The distinction is that the incentive to godliness in his case was earthly blessings, not heavenly. It should be needless to say that, in this dispensation, neither Jew nor Gentile can be saved otherwise than by the exercise of that faith on the Lord Jesus Christ whereby both are born again (John 3:3, 16) and are baptized into that "one body" (1 Cor. 12:13) which is "the church" (Eph. 1:22-23). In the church the distinction of Jew and Gentile disappears (1 Cor. 12:13; Gal. 3:28; Eph. 2:14). So in writing to the Ephesians the apostle speaks of them as "in time past Gentiles" (Eph. 2:11). 1 Corinthians 12:2 also says, "ye were Gentiles". The contrast between Israel and the church further appears in the rules given for the conduct of each.

ISRAEL

When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee . . . thou shalt smite them, and utterly destroy them: thou shalt make no covenant with them, nor show mercy unto them (Deut. 7:1-2). Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe (Ex. 21:24-25).

THE CHURCH

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you (Matt. 5:44). Being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat (1 Cor. 4:12-13). But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also (Matt. 5:39). See also Deuteronomy 21:18-21 and Luke 15:20-23.

Rightly Dividing 9

In the appointments for worship we still find contrast. Israel could worship in but one place and at a distance from God-only approaching Him through a priest. The church worships wherever two or three are gathered, has boldness to enter into the holiest, and is composed of priests. Compare Leviticus 17:8-9 with Matthew 18:20, Luke 1:10 with Hebrews 10:19-20, Numbers 3:10 with 1 Peter 2:5.

In the predictions concerning the future of Israel and the church, the distinction is still more startling. The church will be taken away from the earth entirely, but restored Israel is yet to have her greatest earthly splendor and power. See what Scripture says as to:

ISRAEL

"And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end" (Luke 1:31-33). (Of these seven promises to Mary five have already been literally fulfilled. By what rule of interpretation are we authorized to say the remaining two will not be also fulfilled?) 

"Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets, as it is written: After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up" (Acts 15: 14-16). "I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. For if thou wert cut out of the olive tree whic