"Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed." In the previous section St. Paul exhorted Timothy to be ready to suffer for Christ: here he charges him to work for Him; and in the language which he uses he indicates that such work is a serious matter;--"Give diligence." The word which he uses (=spoudazein=) is one which scarcely occurs in the New Testament except in the writings of St. Paul. And the corresponding substantive (=spoudê=) is also much more common in his Epistles than it is elsewhere. It indicates that ceaseless, serious, earnest zeal, which was one of his chief characteristics. And certainly if the proposed standard is to be reached, or even seriously aimed at abundance of this zeal will be required. For the end proposed is not the admiration or affection of the congregation, or of one's superiors, nor yet success in influencing and winning souls; but that of presenting oneself to God in such a way as to secure His approval, without fear of incurring the reproach of being a workman who has shirked or scamped his work. The Apostle's charge is a most wholesome one: and if it is acted upon, it secures diligence without fussiness, and enthusiasm without fanaticism. The being "approved" (=dokimos=) implies being tried and proved as precious metals are proved before they are _accepted_ (=dechomai=) as genuine. It is the word used of the "_pure_ gold" with which Solomon overlaid his ivory throne (2 Chron. ix. 17). In the New Testament it is always used of persons, and with one exception (James i. 12) it is used by no one but St. Paul. He uses it of being approved both of men (Rom. xiv. 18) and of God (2 Cor. x. 18).
The single word which represents "that needeth not to be ashamed" (=anepaischyntos=) is a rare formation, which occurs nowhere else in the New Testament. Its precise meaning is not quite certain. The more simple and frequent form (=anaischyntos=) means "shameless," _i.e._, one who does not feel shame when he ought to do so. Such a meaning, if taken literally, would be utterly unsuitable here. And we then have choice of two interpretations, either (1) that which is adopted in both A. V. and R. V., who _need_ not feel shame, because his work will bear examination, or (2) who _does_ not feel shame, although his work is of a kind which the world holds in contempt. The latter is the interpretation which Chrysostom adopts, and there is much to be said in its favour. Three times already in this letter has the Apostle spoken of not being ashamed of the Gospel. He says "Be not ashamed of the testimony of our Lord, nor of me His prisoner." Again, "I suffer these things; yet I am not ashamed." And again of Onesiphorus, "He oft refreshed me, and was not ashamed of my chain" (i. 8, 12, 16). Does he not, therefore, mean here also, "Present thyself to God as a workman who is not ashamed of being in His service and of doing whatever work may be assigned to him"? This brings us very close to what would be the natural meaning of the word, according to the analogy of the simpler form. "If you are to work for God," says Paul, "you must be in a certain sense _shameless_. There are some men who set public opinion at defiance, in order that they may follow their own depraved desires. The Christian minister must be prepared sometimes to set public opinion at defiance, in order that he may follow the commands of God." The _vox populi_, even when taken in its most comprehensive sense, is anything but an infallible guide. Public opinion is nearly always against the worst forms of selfishness, dishonesty, and sensuality; and to set it at defiance in such matters is to be "shameless" in the worst sense. But sometimes public opinion is very decidedly against some of the noblest types of holiness; and to be "shameless" under such circumstances is a necessary qualification for doing one's duty. It is by no means certain that this is not St. Paul's meaning. If we translate, "A workman that feeleth no shame," we shall have a phrase that would cover either interpretation.