What does it mean to flee from temptation?

This sordid occurrence took place at the time of sheep-shearing, the time when something was taken from the sheep. To take and leave naked is Satan's work. Sexual temptation was increased by the practices of the Canaanite cult. Ritual fornication was part of their fertility magic. It seems that Tamar posed as a temple/cult prostitute. Such was the world that Judah had married into! Can there be anything so dreadful as this kind of union? Alas, it is also found in the New Testament among the saints of God. Paul spares no words in telling the assembly at Corinth that, "fornicators" shall not "inherit the kingdom of God" (1 Cor. 6: 9, 10). What had been done privately at home was made known to the conscience of the assembly and strongly condemned (1 Cor. 5: 1-13). With such they were not even to eat. The wicked person had to be put away from among them. We know that these sins are commonplace in the world. We need to be aware of our natural propensities and ought to be most cautious and reserved in our conduct with those of the opposite sex (1 Tim. 5: 2). Paul gives no licence for any dalliance with evil, but writes, "Flee fornication" (1 Cor. 6: 18). We are commanded by Scripture to put a great distance between ourselves and the temptation. Obedience to the Word of God is the only way of escape which has been provided. In the next chapter, Joseph, in captivity but still answering to God's will, "fled, and got him out" of Potiphar's house. Potiphar's wife was persistent but he was as resolute to please God. Such a consideration seems entirely absent from Tamar and Judah. They demonstrate their personal vileness.

Then, His way for us is always one in which we are made to realize weakness. Our prayer can never be, "Lead us into temptation," and therefore we are never to act as if this were our prayer. In all cases where escape is possible without disloyalty, we are to flee rather than face it. "Flee also youthful lusts." "Abstain (hold off) from fleshly lusts." Flee, as Joseph fled; and there was, perhaps, no bolder man.

If you would not be overcome by temptation, flee the "occasions of sin." Occasions of sin have great force to awaken lust within. He that would keep himself free from infection will not come near an infected house. The Nazarite who was forbid wine, might not eat grapes, which might occasion intemperance. Come not near the borders of temptation. Many pray, "Lead us not into temptation," and yet run themselves into temptation.

It should be our care, if we would not yield to the sin, not to walk by, or sit at the door of the occasion: parley not with that in thy thoughts, which thou meanest not to let into thy heart. If we mean not to be burnt, let us not walk upon the coals of temptation. Thou temptest God to suffer thy locks to be cut, when thou art so bold as to lay thy head in the lap of a temptation.

Another point is, that if in earnest, a man will avoid the occasion of temptation where he feels he cannot overcome. I agree that we are not called upon to abstain as a law, and I object to vows or pledges, but if this brother found it a means of avoiding sin he would gladly act on the principle of total abstinence, that he might not enter into temptation; we are to cut off a right hand or pluck out a right eye if it is a stumbling-block to us. The Lord make him feel the evil, for knowledge without godliness is just the way of dishonouring God, and making those who hate true knowledge find a handle against it. May the Lord give him lowliness and decision. … Be of good courage, dear brother, be strong, and He shall establish your heart. Read the first chapter of Joshua, and look to Christ. He is faithful and full of love. All we have to do is to go on peacefully, doing His will and ever looking to Him for help. Kind love to the saints. I fully hope to get to see them if spared.

If, by purging himself in separating from vessels to dishonor, one has escaped the dangers of spiritual evil, he is not however to settle down with smug self-satisfaction; but is to flee youthful lusts, to exhibit a maturity consistent with his stand spiritually. If fleeing sounds negative, it is yet imperative that we put ourselves at a long distance from former self-indulgence. Then the positive following of that which is good is added: not an armchair type of mere approval of what is good, but an active energy that pursues righteousness first, an exercise always to have things consistent with truth. Then faith is the confidence of depending upon the Living God, an attitude again maintained only by exercise. Love is next added, for it must be consistent with the former two, but it is the active energy of genuine concern for the blessing of others. And peace is last, for while it cannot compromise any of the others, yet it is a blessed complement to them all, a proper and godly result of acting upon the former.

Nor does the apostle forget personal dangers when one might be pre-occupied with public evils: "But flee youthful lusts, and follow after righteousness, faith, love, peace, with those that call on the Lord out of a pure heart" (ver. 22). It is of high moment, especially in the circumstances of clearing ourselves from what ensnares many a saint, and perhaps had ensnared ourselves too more or less in times past, that we should not give occasion to them that seek it. In vain do you testify against that which is ecclesiastically offensive to God, if you fail in conduct plainly enough to be seen by those virtually censured by you. Hence the care of Paul to urge earnestly on Timothy to beware of that which might hinder or trouble, and the rather then and thus. Lusts youthful must be shunned, not only worldly or carnal but "youthful", such as impetuosity, self-confidence, levity, impatience, or the like. Nor is it enough to watch against what elders might chiefly resent: he was to pursue practical consistency or righteousness, to walk in faith, not mere human prudence or policy, to hold fast love, not selfish interests, and to maintain peace, not allow strife nor push for his own will.

But more, he is encouraged to do all this in personal association and mutual action "with those that call on the Lord out of a pure heart". I cannot agree with a German's suggestion (followed by Alford, Ellicott, et al.) to remove the comma after "peace," so as to separate "with those that call …" from the verb, "follow", and connect it only with the substantive "peace", immediately preceding. Heb. 12:14 has no real analogy with the clause; for to limit the pursuance of peace to those that so call on the Lord would give the poorest possible sense, as being such as presented the least strain. Not so: the faithful man, if he purged himself from vessels to dishonour, and walked in self-judgment and cultivation of ways pleasing to the Lord, is cheered with the prospect of companionship in his path. He need not fear isolation, as he loves the communion of saints. God will not fail to work in those whose hearts are cleansed by faith. Let him then pursue that path, not doubting but with good cheer. He will not be alone; he is to follow after the way that is acceptable to God "with those that call on the Lord with a pure heart," i.e., true-hearted saints, in contrast with the promoters or defenders of pravity in word or deed.

"Flee also youthful lusts" is another application of the general principle "to depart from iniquity." But this exhortation demands personal holiness, without which, separation from evil men would be mere hypocrisy. The phrase "youthful lusts" is used because Timothy was a young man. Of course, we are to flee from all sinful lusts and then follow (or pursue) "righteousness, faith, love, peace." The world is full of sin, spiritual blindness, hatred and strife, and the saint is to wear the above four-fold character of Christ in the midst of it. Moreover, these good things are to be pursued in a practical way "with those who call on the Lord out of a pure heart."

"With" means companionship, not isolation. To "call on the Lord" means to profess subjection to Him. To do this "out of a pure (or purged) heart" (essentially the same word as "purge" in v. 21 ) means to sincerely do it with the whole-man purged from evil by both personal holiness and holiness in associations.

In verse 11 is the only occasion in the New Testament where one is called a "man of God." Doubtless there were others also, but Scripture only sparingly uses the expression, which surely involves a character of faithfulness in the representa­tion of God. This was true of Timothy, yet being of a timid nature, he doubtless needed the encouragement of being so addressed; and he is strongly exhorted to be true to character. "Flee these things" is an urgent admonition: the danger of them should drive the soul far from even contact with them. In this case the believer is not to "fight," but to "flee": it is a danger to be completely avoided.

The word “meet” occurs again in 2 Timothy 2:21. This word does not mean here meetness for the light, nor is it expressive of the father’s joy over the returning prodigal. It reminds us that we may be quite “meet” for heaven, and yet not “meet” for the Master’s service on earth. “Very useful” is its proper meaning. What Christian does not desire to be very useful? Paul tells Timothy if he would be “useful” certain qualifications are needful. They are summed up in two words. One is “flee,” the other is “follow.” We are to flee youthful lusts—depart from iniquity—purge ourselves from evil. This is very comprehensive; whatever comes under the heading of lust, whether it be the eye, the flesh, or the pride of life, we are to flee from, we are to escape with all the energy of our souls, for our usefulness to our Lord and Master is over the moment we are defiled; we are no longer in a fit moral condition to do a good work. We must also keep clear of evil in our associations. Never was this more needful than today; vessels to dishonour abound; scarcely a corner of Christendom not defiled by impure doctrine, unholy practices. From these we are to escape as though for our life, purge ourselves from whatever dishonours Christ.