Σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. (2 Timothy 2:15)
Be diligent to present yourself approved to God, a worker without shame, rightly handling the word of truth.
Exegetical Analysis
The verse begins with the imperative σπούδασον, a second person aorist active imperative of σπουδάζω, meaning “make every effort” or “be zealous.” This imperative evokes an urgency and intentionality in the command. It is not casual advice but a charged directive to exert one’s full diligence. The object σεαυτὸν (“yourself”) places responsibility squarely on the reader—here, Timothy—to take personal ownership of preparation. The following infinitival clause, δόκιμον παραστῆσαι τῷ Θεῷ, reveals the purpose: to “present yourself approved to God.” δόκιμον (approved) is a term drawn from the realm of metallurgy—tested and found genuine.
The dative construction τῷ Θεῷ highlights the divine audience. One does not seek approval from men, but from God. The appositional phrase ἐργάτην ἀνεπαίσχυντον builds upon this —“a worker unashamed.” The term ἀνεπαίσχυντον is rare and potent: not simply “not ashamed,” but above reproach, a worker who need not blush in divine presence. The participial phrase ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας gives the distinguishing mark of such a worker: one who “cuts straight” the word of truth. The verb ὀρθοτομέω is found only here in the NT, possibly a Pauline coinage or hapax. Its literal sense is to cut in a straight line — whether in road-building, carpentry, or sacrifice — and metaphorically implies precision, accuracy, and faithfulness in handling Scripture. Every clause and phrase is tightly woven, forging a chain of moral, spiritual, and exegetical responsibility.
Interpreting the Sacred Patterns
Imagine Timothy reading these words with trembling fingers. The apostle Paul is imprisoned, nearing death, and entrusting him with the sacred logos. The use of the aorist imperative σπούδασον gives this verse an eschatological tone — as though Paul were saying, “Redeem the time now, for tomorrow is too late.” The shift from personal charge (σεαυτὸν) to divine accountability (τῷ Θεῷ) suggests a cosmic courtroom in which every expositor will stand before the Judge.
The participle ὀρθοτομοῦντα is the axis of the entire verse. It is not enough to preach; one must cut straight. Not curve around doctrine. Not bend truth to suit hearers. The metaphor may echo temple rituals or priestly division of sacrifices — only that now, the sacrifice is the Word itself, and the altar is the exegete’s conscience. Even more, τὸν λόγον τῆς ἀληθείας is not merely “true words,” but the logos which embodies divine revelation. Every distortion of it is a wound against truth itself. The phrase makes a subtle genitival play: is it the word that reveals the truth, or the truth that defines the word? Perhaps both.
Where Word Meets Worship
The theological depth of this verse lies in its portrayal of the expositor as both servant and sacrifice. ἐργάτην ἀνεπαίσχυντον is not a status one claims but a verdict one hopes to receive. The standard is divine: what pleases God, not men. In a time when doctrinal compromise and popular preaching tempt even the well-meaning, this verse sets a narrow path. It is no accident that ὀρθοτομέω implies cutting. There is pain in precision. It may cost the preacher applause, the pastor popularity, the professor tenure.
Yet the reward is stunning: being δόκιμον before God. The word is used in Greek inscriptions for coins that were tested and not rejected. That is the aim of every true interpreter, not merely to be read, but to be received as genuine by God Himself. The verse is eschatological in flavor but deeply present in application. In every sermon prepared, in every Bible study taught, in every doctrinal debate endured, this verse is whispered by the Spirit: “Cut it straight.”
Exegetical Feature Table
| Greek Word | Form | Lexical Meaning | Interpretive Role | Exegetical Note |
|---|---|---|---|---|
| σπούδασον | Aorist Active Imperative 2nd Singular | “be zealous, make effort” | Command | Urgency and personal responsibility in preparation |
| δόκιμον | Adjective Accusative Masculine Singular | “approved, tested” | Quality of the worker | Connotes being tested and found genuine before God |
| ἀνεπαίσχυντον | Adjective Accusative Masculine Singular | “unashamed, above reproach” | Modifier of ἐργάτην | Represents moral and ministerial integrity |
| ὀρθοτομοῦντα | Present Active Participle Accusative Masculine Singular | “cutting straight” | Defining trait of the worker | Implies precision in handling Scripture; rare verb in NT |
| λόγον | Accusative Masculine Singular | “word, message” | Direct object | Emphasizes Scripture as the object of correct handling |
The Spirit in the Syntax
This verse is a firebrand thrust into the hand of every preacher, teacher, and student of Scripture. It burns with the weight of divine expectation. God does not simply ask for words to be shared; He demands they be carved with holy care. The Greek grammar is more than grammatical—it is spiritual. The imperative σπούδασον compels immediate action. The participle ὀρθοτομοῦντα marks the cutting edge of faithful ministry. The adjectives δόκιμον and ἀνεπαίσχυντον shine like golden standards against the dross of flattery and error.
To mishandle Scripture is not merely to err intellectually—it is to shame oneself before the throne. Yet to cut it straight is to join the long line of faithful workers whose hands may tremble, but whose hearts burn with reverence. In this verse, the Spirit calls forth a generation of exegetes who fear God more than man, who value truth over trend, and who will one day hear: “Well done, unashamed worker of My Word.” The syntax is clear; the Spirit has spoken. Will we heed?
