You read like the familiar blend of rigid KJV only confidence and hard determinist certainty, friend, and your tone carries the same spirit that Jesus confronted when He exposed the self assured Pharisees who held tightly to tradition while missing the weightier matters of truth and mercy, so I am telling you plainly that calling someone a Pharisee is not an insult when it fits the pattern Scripture itself highlights, because the devil quoted Scripture in ~Matthew 4:6 and he remained exactly what he was, a slanderer and an enemy of the truth.
Paul commands Timothy to study in the old English of the KJV, but the Berean text gives the force of the Greek spoudason in ~2 Timothy 2:15 which carries the idea of making every effort, aorist active imperative, a call for real exertion in handling the word of truth, and that means verbs matter, syntax matters, morphology matters, and Timothy was commanded to cut straight the word of God using orthotomeō, a verb that pictures accurate slicing, a picture that collapses completely if one refuses to look beyond the English surface.
I quote Scripture with Greek and Hebrew verbs, with forms that show tense and voice and mood, with syntax that clarifies what God actually breathed out, and if that sounds foreign to your ears it is not because it is another gospel but because you have treated an English translation as if the Spirit delivered it at Sinai, and nowhere is this in Scripture, not one promise of any English version being the final court of authority.
So hear me well, you do not get to set boundaries on how I defend or proclaim the gospel of Jesus Christ, and you certainly do not get to scold someone for using the very tools Paul commanded Timothy to use, tools that expose superficial reading and force every heart to kneel before the living and risen Lord whose word keeps piercing and keeps judging and keeps calling us into the light with the precision of every Spirit given verb.
Furthermore @bdavidc
The word of God never flatters and never bends to human pride because the writer of Hebrews says in the Berean text that the word of God lives and works with real force, using the verbs zaō for lives and energeō for works, and he tells us this living word is sharper than any two edged sword which is the term machaira distomos meaning a blade with two mouths that bites in both directions ~Hebrews 4:12, and the moment the text calls it distomos it declares that the sword of Scripture never swings one way only but cuts the speaker and the hearer alike, reaching so deep that it pierces which is the Greek diikneomai in a present durative sense meaning it keeps on penetrating again and again into soul and spirit and even the joints and marrow, and it judges which is kritikos from the root krinō meaning it keeps rendering verdicts on the thoughts and intentions of the heart, leaving not one place to hide.
This same double edge appears when Paul tells the Ephesians to take the sword of the Spirit which is the word of God ~Ephesians 6:17, using the same machaira that Christ Himself wields in judgment in Revelation where a sharp two edged sword proceeds from His mouth ~Revelation 1:16, showing that His word both comforts the humble and confronts the proud at the same time, always cutting sin at the root and always guiding His people back to the cross where He bore the wound of judgment for us, calling us to repentance with verbs that command action such as metanoeite for repent and pisteuete for believe, both present imperatives that press on the hearer with ongoing force.
So when you speak this word in a debate or in a rebuke you stand under its edge as much as the one you confront because Scripture allows no one to swing it without being sliced open by the truth it carries, and the two edged sword keeps cleaning, exposing, purifying, and calling every heart to kneel before the crucified and risen Lord whose voice still cuts and still heals.
You are addressing a mature man, not some inexperienced neophyte, not a tēknion still wet behind the ears, not a babe in diapers, and not someone to be condescended to with juvenile assumptions about knowledge or authority.
2Ti 2:19 Al kol panim (nevertheless), the solid yesod of Hashem stands firm and zicher (certain), having this seal: V’YODA’ Hashem ES ASHER LO (“Hashem KNOWS THE ONES WHO ARE HIS” BAMIDBAR 16:5); and let everyone who names the name of Hashem depart from avel (iniquity, gross injustice).
2Ti 2:23 But speculations characterized by narrishkait and lacking da’as–such refuse, knowing that they produce fights.
2Ti 2:24 And an eved Hashem ought not be a Ba’al Machlokes (quarrelsome person), but ought to be eidel (gentle, courteous) to all, a skilled rabbinic moreh, savlan (patient),
2Ti 2:25 Correcting the mitnaggedim (opponents) in anavat ruach (a spirit of meekness), in the tikvah that Hashem may efsher (perhaps) grant them teshuva, resulting in da’as HaEmes,
2Ti 2:26 And that they may come to their senses, escaping the pakh (trap) of Hasatan, after having been captured by him to do his will.
“ignorant” This is the term used of instructing children with the alpha privative. Paul often used the un-negated term in its various forms in the Pastorals (cf. 1Ti_1:20; 2Ti_2:25; 2Ti_3:16; Tit_2:12). These false teachers are without sense and without training; this is purposeful and willful! All they want to do is debate and speculate about non-essentials (cf. 1Ti_1:4; 1Ti_4:7; 1Ti_6:4; 2Ti_2:14; 2Ti_4:4; Tit_1:14; Tit_3:9). This type of arrogant debating is repeatedly denounced in the Pastoral Letters.
J.